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ETHICAL   ESSAY. 

OR 

AN   ATTEMPT    TO    ENUMERATE 

THE   SEVERAL  DUTIES 

WHICH   WE    OWE 

TO  GOD,  OUR  SAVIOUR,  OUR  NEIGHBOUR  AND  OURSELVES, 

AND  THE  VIRTUES  AND  GRACES  OF  THE 

CHRISTIAN    lilFE; 

CONTRASTED    ON   THE    OPPOSITE    PAGES 

WITH    THEIR    OPPOSITE    VICES    AND    ILL   DISFOSITIOIfl. 

TO    EACH    OF    WHICH    ARE     SUBJOINED    SOME 

IMPERFECT    HINTS,   AND     COMMON   OBSERVATIONS, 

SERTINQ   TO   ILLUSTRATE,   LIMIT,   OR   ENFORCE   THEM» 

INTENDED 
TO    ASSIST    IN   THE    IMPORTANT    DUTY   OF 

SELF-EXAMINATION. 

BY   THE     LATE 

EDWARD    AUGUSTUS    HOLYOKE, 


CONTAINING     SOME     nWMSELLANEOUS     PAPERS     AND     PRAYER*. 


By  JOHN   BRAZER. 

1830. 


DISTRICT  OF  MASSACHUSETTS— TO  WIT: 

District  Clerk's  Office. 

Be  it  Remembered,  That  on  the  twelfth  day  of  May,  A.  D.  1830,  in 
the  fifty-fourth  year  of  the  Independence  of  the  United  States  of  America, 
Joshua  Ward,  of  the  said  District,  has  deposited  in  this  office  the  title  of  a 
hook,  the  right  whereof  he  claims  as  proprietor,  in  the  words  following, 
to  wit : 

"  ^n  Ethical  Essay  :  or  an  Attempt  to  enumerate  the  several  Duties  which 
we  owe  to  God,  our  Saviour,  our  Neighbours,  and  ourselves  ;  and  the  Virtues 
and  Graces  of  the  Christian  Life  contrasted  on  the  opposite  pages  with  their 
opposite  Vices  and  111  Dispositions.  To  each  of  which  are  subjoined  some 
loose  Azotes,  imperfect  Hints,  and  common  Observations,  serving  to  illustrate , 
limit,  or  enforce  them.  Intended  to  assist  in  the  important  Duty  of  Self- 
Examination.  By  the  late  Edicard  Augustus  Holyohe,  M  D  ,  LL.D.,  Ji.A.S. 
To  which  is  added  an  Appendix,  containing  some  miscellaneous  Papers  and 
Prayers.     With  a  Biographical  Memoir,  by  John  Brazer.'' 

In  conformity  to  the  Act  of  the  Congress  of  the  United  States,  entitled 
"  an  Act  for  the  encouragement  of  learning,  by  securing  the  copies  of  Maps, 
Charts,  and  Books,  to  the  authors  and  proprietors  of  such  copies,  during  the 
times  therein  mentioned";  and  also  to  an  Act  entitled  "  an  Act  supplemen- 
tary to  an  Act,  entitled  an  Act  for  the  encouragement  of  learning,  by  secur- 
ing the  copies  of  Maps,  ChartP  and  Books  to  the  authors  and  proprietors  of 
such  copies  during  the  times  therein  mentioned  ;  and  extending  the  benefits 
thereof  to  the  arts  of  designing,  engraving  and  etching  historical  and  other 
prints." 

JOHN  W    OAVTS   \  ^^^^^  "f  '^^  District 
J UM i\   VV .  U A  V  1& ,  ^       ^j.  Massachusetts. 


^,5^Z-6^ 


SALEM  : 

Foote  4'-  Brown,  Prs.  Gazette 


ADVERTISEMENT. 


The  following  *'  Ethical  Essay"  was  begun,  as  appears  from 
the  Introductory  Notice  of  the  Author,  in  the  Eighty-Sixth  year  of 
his  age.  It  was  continued,  at  intervals,  until  the  very  close  of  his 
life.  A  great  part  was  written  after  he  had  passed  his  Ninetieth 
year,  and  some  portions  were  added,  and  others  revised,  after  he 
had  attained  the  age  of  One  Hundred  years. 

It  was  not  originally  intended  by  the  author  for  publication,  nor 
even  to  be  printed,  but  solely  as  a  means  of  Self-improvement. 
Five  or  six  years  since,  the  work,  so  far  as  it  was  then  completed, 
having  been  submitted,  in  confidence,  to  the  Editor,  for  his  peru- 
sal, he  urged  the  Author  to  publish  it,  on  the  ground  that  it  would 
be  useful  to  others,  as  it  had  been  to  himself.  This  suggestion 
he  waived,  on  account  of  what  he  deemed  a  want  of  originality, 
completeness  and  literary  finish  in  the  Manuscript.  Within  a 
few  days  of  his  death,  however,  and  when  he  was  in  hourly  ex- 
pectation of  this  event,  he  sent  for  the  Editor,  and  earnestly  in- 
quired whether  his  opinions  of  the  usefulness  of  giving  a  wider 
circulation  to  the  work  remained  unchanged.  On  being  assured 
of  this,  he  consented  to  sacrifice  his  own  feelings  to  a  conviction 
of  duty,  and  committed  the  Essay  to  the  Editor,  for  the  purpose 
of  being  revised  and  printed  for  the  use  of  his  family  and  friends. 
A  few  copies  of  the  work,  therefore,  are  now  printed,  and  for 
this  especial  purpose.  They  are  not  published.  To  those  who 
know  the  characteristic  modesty  and  diflidence  of  Doctor  Hoi- 


IT  ADVERTISEMENT. 

yoke,  this  reluctant  consent  will  appear  a  striking  illustration  of 
the  fact,  that  the  desire  of  doing  good,  which  was  a  ruling  prin- 
ciple with  him  through  life,  was  strong  in  death. 

The  Biographical  Memoir  prefixed  is  principally  extracted  from 
a  Discourse  by  the  Editor,  delivered  at  the  interment  of  the  Au- 
thor. Those  who  desire  a  more  minute  account  of  his  profession- 
al character  and  writings,  are  referred  to  a  valuable  "  Memoir 
prepared  in  compliance  with  a  vote  of  the  Essex  South  District 
Medical  Society,  and  published  at  their  request." 

In  preparing  the  work  for  the  press,  the  Editor  has  found  little 
to  retrench,  and  nothing  to  alter,  at  least  so  far  as  the  general 
tendency  or  meaning  of  the  text  is  concerned.  It  may  be  proper 
to  observe,  however,  that  the  fifth  division  of  the  subject,  as  indi- 
cated in  the  Introductory  Notice  and  Preface  of  the  Author,  name- 
ly, the  duties  we  owe  to  inferior  animals,  is  omitted.  It  appears 
to  have  been  left  in  a  very  unfinished  and  imperfect  state,  and 
the  few  remarks  which  the  Author  had  arranged  under  this 
head,  are  included  in  other  parts  of  the  work.  In  the  Ti- 
tle, the  arrangement  of  the  Topics,  and  in  all  the  peculiar  and 
minute  Details  of  Printing,  the  express  directions  of  the  writer 
have  been  scrupulously  followed.  The  Editor  now  commends 
the  volume  to  that  circle  of  relatives  and  friends  for  whose  use 
it  is  printed,  as  a  valuable  legacy  of  rational  piety  and  prac- 
tical wisdom  ;  and  with  the  earnest  hope  and  prayer  that  while  it 
may  serve  to  perpetuate  the  remembrance  of  a  man  deservedly 
loved  and  reverenced,  it  may  extend  to  them  also  the  gracious  in- 
fluences of  his  counsels  and  example.  J.  B. 
Salem,  Mass.  May,  1830. 


TABLE    OF    CONTENTS. 


Advertisement, 
Memoir, 

Introductory  Notice, 
Preface, 


Page  HI.. 

XI 

3 
5 


CHAP.  I. 


virtues  to  bb  cultivated. 


Faith, 


VICES  to  be  avoided. 
Page  10       Atheism,  -  Page  11 

Infidelity,  Deism.  -  " 

Idolatry,         -        -         -  13 

Ignorance  of  God,  &c.         -      " 


Love,  Gratitude, 

14 

Ingratitude, 

15 

Obedience, 

16  . 

Disobedience, 

17 

Repentance, 

18 

Living  in  Vicious  Indulgence, 

19 

Hope,        -        - 

20 

Despair, 

21 

Fear, 

ii 

Living  without  Fear, 

ti 

A  Sense  of  Omnipotence  anc 

Thoughtlessness  and  Neglect  of 

Omniscience  of  God, 

22 

Duty, 

23 

Trust  and  Reliance, 

(( 

Inattention,  Disregard, 

(( 

Resignation,  Submission,     - 

24 

Discontent,  Impatience, 

25 

Honour,  Reverence,  Worship, 

Dishonouring  God  by  Irrever- 

Adoration, Praise,  Thanks- 

ence, Neglecting  Worship, 

giving,  Prayer,  Devotion,    - 

26 

Prayer  and  Religious  Duties 
by    Profaneness,    Perjury, 

} 

Blasphemy,  &c. 

,27 

Zeal, 

30 

Lukewarmness,  Indifference, 

Enthusiasm  and  Fanaticism, 

31 

Trust  in  Providence, 

32 

Distrust  in  Providence. 

33 

CHAP.  IL 

Faith, 

40 

Disbelief, 

41 

Love,  Gratitude, 

42 

Ingratitude,  Disregard, 

43 

Yl                                                             1 

CONTENTS. 

Obediencd, 

44 

Disobedience, 

45 

Hope,  Trusty  Reliance,  Con- 

Want of  Hope  er  Confidence 

fidence,        *        -        - 

u 

in  Christ, 

t( 

Reverence,  Honour, 

46 

Neglecting  the  Honour  and 
Reverence  due  to  our  Lord 

Jesus  Christ, 

47 

tmitation,       ,        .        . 

u 

Neglect  of  our  Lord's  Example, 

(i 

Expectation, 

48 

Deprivation  of  the  Christian's 

Hopes, 

49 

Christian  Temper, 

(( 

Worldly-mindedness,  Love  of 

the  World, 

» 

Zeal, 

52 

Lukewarmness  or  Indifference. 

53 

CHAP.  HI. 

Love,  Charity,  Benevolence, 

54 

lU-WiU,  Envy,  Hatred  and 

Malice,         -        -         . 

55 

Almsgiving, 

56 

Indiscriminate  Alms, 

57 

Humanity, 

58 

Inhumanity,  Cruelty, 

59 

Kindness, 

60 

A  surly  cross  Disposition,     - 

61 

Compassion  or  Sympathy,     - 

u 

Hard-heartedness,  Unfeeling- 
ness, 

Friendship,        -        -         - 

(( 

Enmity, 

ti 

Hospitality,       ... 

(I 

Inhospitality, 

(( 

Philanthropy, 

62 

Misanthropy, 

63 

Condolence,  Congratulation, 

(i 

Not  weeping  with  those  who 
weep.    Not  rejoicing  with 

those  who  rejoice. 

It 

Esteem, 

62 

Undervaluing  or  Disparaging 
good  Characters, 

63 

Gratitude, 

it 

Ingratitude, 

ti 

Praise,  Applause,  Approba- 

Dispraise or  Withholding  Ap- 

tion, 

64 

plause, 

65 

Good  Humour, 

ti 

Bad  or  111  Humour, 

u 

Justice, 

(( 

Injustice, 

(i 

Veracity, 

m 

Equivocation,  Shufiiing,  Flat- 

tery, Prevarication,  Dissimu- 

lation, Treachery,  Deceit, 

- 

Lying, 

67 

CONTENTS. 


▼M 


Honesty, 


Fidelity, 
Fairness  of  Mind, 


68     Dishonesty,  Double  Dealing^, 

Fraud,  -  -  (39 

"       Unfaithfulness,  -    .  " 

«      Self- Will,     Weddedness  to 

System,  Prejudication,  Party 
Spirit,  Fanaticism,  Tergiver- 
sation, Obstinacy,  Bigotry, 
&c.  &c.  -  -  69 

Uprightness,  or  Sincerity,    -     70      Perfidy,  Insincerity,  Hypocrisy,  71 
Simplicity,  -  -  "        Artfulness,  Cunning,  Affecta- 

tion, Duplicity,        -        -       « 
Mercy,  -  -  72      Unmercifulness,  -  73 

Peaceableness,  Placability,  For-  Resentment,  holding  Anger, 

"  Irreconcilableness,  Quar- 

relsomeness, Revenge,     -      " 
74      Reservedness,  Suspicion,  Jeal- 
ousy, -  .  75 
76      Meanness,  Selfishness,  Little- 
ness, Avarice,        -         -        77 
78     Bold,  Forward  Behaviour,  Im- 
pudence,           -            -          79 
"       Disrespect,            -            -  ** 
80      Rudeness,  Roughness,  111  Man- 
ners,            -             -             81 
"      Unchastity,             -          -           " 
"       Carelessness  of  Behaviour, 

Captiousness,  AfiVontiveness,  " 
Meekness,  Condescension,    -     "       Haughtiness,  Superciliousness, 

Insolence,  Arrogance,  -  " 
Caution  in  Speaking  of  others,  82  Backbiting,  Slander,  Defama- 
tion, -  -  -  83 
Advice,  Exhortation,  -  84  Withholding  our  Advice,  -  85 
Rebuke,  Reproof,  -  -  86  Withholding  Reproof,  -  87 
Information,  Instruction,      -       88      Refusing  or  Neglecting  to  give 

Information  or  Instruction,  -  89 
Submission  to  Government,    -    "       Disobedience  to  Authority,  Sedi- 
tion, Treason,  Rebellion,    -    " 


giveness, 

Candour,  Frankness, 

Generosity,  or  Liberality, 

Modesty,  Decency, 

Honour,  Respect, 
Courtesy,  Affability, 

Chastity, 
Inoffensiveness, 


CONTENTS. 


Love  of  our  Country,  Patriot- 


Spurious  Patriotism. 


91 


ism,  -  .  90 

CHAP.  IV. 

Self-Knowledgre,           .             94      Ignorance  of  Ourselves,      -  95 

Attention  to  our  Thoughts,              Inattention,  Thoughtlessness,  97 

Words  and  Actions,        -       96 
Vigilance,  Circumspection,        98      Living  Carelessly,          -  99 
Self-Examination,        -        -    100      No  calling  ourselves  to  Ac- 
count,        ...  99 
Sociability,        -          -              "         Retiring  from  the  World,  Mon- 

achism,  &c.        -         -  101 

Self-Government,          -            102      Want  of  Self  Command,     -  103 
Deliberation,  Mature  Consid-             Inconsideration,    Rashness, 

eration,            -           -          106          Precipitancy,        -        -  107 

Meditation,           -          *            "       Want  of  Reflection,          -  " 

Seriousness,  Sobriety,        -      108      Levity,             -            -        *  109 

Regulation  of  our  Thoughts,       "        Disorderly  Thoughts,        -  " 


Temperance, 
Fortitude, 

Resolution, 
Equanimity, 

Moderation, 

Contentment, 

Patience, 

Constancy,  Perseverance, 

Self-Denial, 
Meekness, 

Humility, 

Modest  Assurance 


110      Intemperance,  Sensuality,    -    111 

112      Want  of  Energy,  Timidity, 

Imbecility,         -         -  113 

114      Irresolution,  Indecision,      -     115 

116      Inequality  of  Feeling,  Irrita- 
bility, -  -  117 
"       Excesses  of  every  Kind,  Vio- 
lence, Impetuosity,           -        " 

118      Anxiety,  Discontent,  Disposi- 
tion to  find  Fault,         -         119 

120      Impatience,  Fretfulness,  Pee- 
vishness, Pettishness,      -      121 

122      Inconstancy,  Instability,  Fic- 
kleness, -  -  123 

124      Selflndulgence,        -        -      125 

126      Irascibility,      Captiousness, 

Resentfulness,        -        -     127 
"       Vanity,  High-Mindedness,  Am- 
bition, Haughtiness,  Pride,       " 

128      Bashfulness,  Shamefacedness, 

Impudence,       -         -         129 


CONTENTS.  IX 

Forethought,         -         -         10       Want  of  Premeditation,  Undue 

Anxiety,  -  -  131 

Prudence,  Discretion,        -      132      Rashness,  Carelessness,  Neg- 
ligence, -  -  133 
Economy,        -        -         -         «<       Negligence,    Extravagance, 

Profuseness,         -         -         « 
Activity,  Promptitude,  Alert-  Love  of  Ease,  Hebetude,  La- 

ness,  a  Disposition  to  Ac-  ziness.  Sloth,        -        -        135 

tion,  -  -  134 

Industry,  Assiduity,  Diligence,  "       Idleness,  Lounging,  Saunter- 
ing, Dissipation,  Waste  of 
Time,         -         -         -         « 
Thriftiness.    No  unnecessary  Wastefulness,  Carelessness  of 

Expense  or  Waste,     -    -     136  Expense,  Prodigality,     -      137 

Regularity,  Punctuality  in  A  Careless,  Loose,  Disorderly 

Business,  -  -  138  Managing  of  Business,    -     139 

Neatness,  Cleanliness,  -  -  "  Slovenliness,  Sluttishness,  -  " 
Usefulness,  Public  Spirit,  -  140  Uselessness,  Selfishness,  -  141 
Love  of  Fame,  -  -  142  Carelessness  of  Reputation,  143 
Enjoyment  of  the  Beauties  of  Inattention  to  the  Beauties  of 

natural  Objects,        -        -      «  Nature,  -  -  * 

Self-Love,        -        -        -       144      Seifishness,  -         -         145 

A  due  Attention  o  our  Words  Inattention  to  the  Government 

and  Conversation,    Govern-  of  the  Tongue,        -        -     147 

ment  of  the  Tongue,      -       146 
Thoughts  on  Death,      -     -      148      Thoughtlessness  on  the   Sub- 
ject of  Death,        -        -       149 

APPENDIX. 

A  Creed, Page  158 

On  Confessions  of  Faith,               ...  -                160 

A  Summary  of  the  History  of  our  Lord  Jesus  Christ,  -                     162 

The  Unity  of  the  Deity,                -            -            -  -                165 

On  degrees  of  future  Rewards  and  Punishment,  -                     176 

On  the  duration  of  the  Present  World        -           -  -               178 

Prayers             -           -           -           -            -  -                    180 


MEMOIR. 


"^  OF  THE 

UNIVERSITY^ 
MEMOIR. 


Edward  Augustus  Holyoke  was  born  in  the  neighboring 
town  of  Marblehead,  August  1st,  1728,  O.  S.  His  family  was 
ancient  and  respectable.  The  first  of  his  paternal  ancestors  who 
came  to  this  country,  emigrated  from  Tamworth,  on  the  borders 
of  Warwickshire  and  Staffordshire  in  England,  in  1638 ;  and  re- 
sided first  at  Lynn,  and  afterwards  at  Springfield,  in  this  State. 
His  maternal  grandfather  was  a  descendant,  in  a  direct  line,  from 
the  first  Sraithfield  Martyr,  John  Rogers.  His  father,  Edward 
Holyoke,  was  born  in  Boston,  and  was  educated  at  Harvard 
College.  He  was  minister  at  Marblehead,  when  the  subject  of 
this  memoir  was  born,  where  he  remained  until  1737,  when  he 
was  elected  President'of  the  college  in  which  he  had  been  educa- 
ted. He  then  removed  to  Cambridge  and  presided  over  that 
institution,  with  great  dignity  and  success,  until  his  death,  a  period 
of  more  than  thirty  years. 

Edward  Augustus  was  the  second  of  eight  children,  and  tho 
eldest  son.  The  first  nine  years  of  his  life  were  passed  in  the 
place  of  his  nativity.  He  removed  with  his  father  to  Cambridge, 
and  under  his  direction  was  prepared  for  Harvard  College,  in 
which  he  was  matriculated  in  1742.  He  was  graduated  in  1746. 
Of  this  early  period  of  his  life  we  know  but  little,  and  this  little  is 
not  important.  He  has  long  outlived  his  cotemporaries,  and  of 
himself  he  loved  not  to  speak.  We  may  infer,  however,  from  the 
result  of  his  maturer  life,  that  he  was  one, 

**  Whose  early  care  it  was 
"  His  riper  years  should  not  upbraid  his  green." 

He  resided  during  the  whole  of  his  collegiate  course  in  the  family 
of  his  father,  and  was  accustomed  to  recur  to  this  period  with  pe- 


xiT  MEMOIR. 

culiar  pleasure.  In  the  winter  vacation  of  his  junior  year,  he 
instructed  a  school  at  Lexington,  and  in  January,  1747,  was  en- 
gaged in  the  same  employment  in  Roxbury.  In  the  month  of 
July,  of  the  same  year,  he  commenced  the  study  of  Medicine, 
under  the  superintendence  of  Dr.  Berry,  of  Ipswich,  in  this  coun- 
ty, and  remained  under  his  tuition  until  April,  1749.  He  removed 
to  this  town  in  the  June  following,  and  here  he  passed  the  re- 
mainder of  his  life.  His  professional  practice,  for  some  time,  was 
so  trifling,  that  he  almost  despaired  of  gaining  a  livelihood  in  this 
place,  and  thought  seriously  of  seeking  happier  auspices  elsewhere. 
But  afterwards  his  professional  engagements  increased,  and  soon 
became  very  numerous.  At  one  time  there  was  not  a  single 
house  in  town  to  which  he  had  not  been  called  as  a  physician,  and 
he  has  been  known  repeatedly  to  make  a  hundred  professional 
visits  in  a  day.  It  is  a  fact  which  may  be  stated  as  illustrative  of 
his  devotion  to  business,  and  of  the  settled  habits  of  his  life,  that 
from  the  time  he  began  his  medical  practice,  until  his  death,  a 
period  of  nearly  eighty  years,  he  has  never  been  absent  from  this 
town  at  a  greater  distance  than  thirty  miles. 

Dr.  HoLYoKE  was  twice  married.  His  first  wife  was  Judith, 
daughter  of  Benjamin  Pickman,  Esq.  who  died  in  November, 
1756,  leaving  one  child,  who  died  in  the  same  year.  In  1759  he 
was  married  to  Mary,  daughter  of  Nathaniel  Viall,  merchant, 
of  Boston,  who  died  in  April,  1802.  They  were  the  parents  of 
twelve  children,  only  two  of  whom  are  now  living. 

In  person  Dr.  Holyoke  was  below^  the  middle  height,  bat  his 
form  was  symmetrical,  and  admirably  fitted  for  strength,  endur- 
ance and  activity.  His  countenance  was  strongly  marked,  but  its 
expression,  though  decided,  was  mild,  placid  and  agreeable ;  and 
his  whole  deportment  was  at  the  same  time  dignified  and  con- 
ciliatory. 

Though  unambitious  of  public  distinctions,  he  received  many 
marks  of  public  respect.  He  was  the  first  person  on  whom  was 
conferred  the  degree  of  Doctor  of  Medicine,  by  Harvard  College; 
and  from  the  same  Institution  he  subsequently  received  tlwdesrree 


MEMOIR.  XV 

of  Doctor  of  Laws.  He  was  the  first  President  of  the  Massachu- 
setts Medical  Society,  and  was,  afterwards,  elected  to  the  same 
office.  He  was  among  the  original  members  of  the  American 
Academy  of  Arts  and  Sciences,  and  was  at  one  period  its  Presi- 
dent. He  was  chosen  a  corresponding  member  of  the  Imperial 
and  Royal  Agrarian  Academy  of  Florence.  His  fellow  citizens 
in  this  town  often  sought  to  avail  themselves  of  his  eiforts,  and  to 
gain  the  sanction  of  his  name,  in  their  important  literary  and  be- 
nevolent institutions.  He  was,  at  the  time  of  his  death,  the  Pres- 
ident of  the  Salem  Athenaeum,  of  the  Essex  Historical  Society,  of 
the  Institution  for  Savings,  and  of  the  Salem  Dispensary. 

He  was  spared  from  most  of  the  infirmities  usually  incident  to 
old  age ;  and  those  he  was  called  to  endure,  were  mild  and  gentle 
in  their  visitations.  His  sense  of  hearing,  for  many  years  before 
his  death,  was  impaired,  though  not  to  a  degree  which  prevented 
an  easy  intercourse  with  his  family  and  intimate  friends.  He  was 
accustomed  to  speak  of  his  loss  of  memory ;  though  this,  at  least 
in  regard  to  things  important,  was  more  obvious  to  himself  than  to 
others.  As  is  not  unusual  with  persons  in  the  decline  of  life,  his 
recollections  of  his  early  childhood  were  fresh  and  vivid  to  the 
last.  He  could  distinctly  remember  occurrences  which  took 
place  when  he  was  four  or  five  years  old.  Time,  indeed,  laid  a 
lenient  and  forbearing  hand  upon  him,  and  he  regarded  his  old 
age  as  a  happy  period  of  his  life.  It  was  passed  in  the  bosom  of 
his  family,  in  the  enjoyment  of  an  easy  competency,  and  was  alle- 
viated and  cheered  by  every  kind  and  devoted  attention  that  filial 
love,  admiration,  and  reverence,  could  suggest  and  offer. 

His  general  health  continued  firm  until  the  close  of  the  last  year. 
From  this  period,  he  visibly  though  slowly  declined,  but  retained 
all  his  usual  powers  of  mind  almost  to  the  end  of  life.  He  expi- 
red on  the  evening  of  the  31st  March  ensuing. 

In  speaking  of  the  character  of  Dr.  Holyoke,  it  is  not  my  wish, 
even  if  it  were  in  my  power,  to  offer  an  elaborate  eulogy.  It 
needs  no  painted  praise.  If  I  can  gather  up  and  arrange  some  of 
its  distinguishing  traits,  it  will  be  eulogy  enough.      But  even  this 


XVI  MEMOIR. 

is  a  difficult  task.     All  the  faculties  of  his  mind  were  so  admira- 
bly balanced  and  so  harmoniously  combined ;    all  the  inferior  im- 
pulses of  his  nature  were  so  rigidly  subjected  to  higher  principles  ; 
that  it  is  by  the  united  result  of  the  whole,  rather  than  by  any  par- 
ticular parts,  that  his  character  is  to  be  described.      He  was  truly 
a  great  and  good  man,   but  his  was  not  that  common,  misnamed 
greatness  and  goodness,  which  is  occasioned  by  the  undue  devel- 
opement  of  some  of  the  mental   and  moral  powers,   which  have 
grown  and  thriven  at  the  expense  of  all  the  rest.      It  was  his  for- 
tunate, his  crowning  distinction,  to  be  free  from  a  distinction  like 
this.     There  is  danger,  therefore,   in  attempting  to  portray  his 
character,  of  running  into  indiscriminate  panegyric  and  vague  en- 
comium.    I  might  say  that  his  talents,  or  more  strictly  speaking, 
his  mind,  was  of  the  best  order ;  that  it  was  richly  gifted  and  rich- 
ly stored ;  that  his  moral  qualities  were  excellent  in  themselves, 
and  assiduously  disciplined  and  improved ;    that  he  was  pious,  be- 
nevolent, just,  kind,  modest,  mild,  far  beyond  the  ordinary  exam- 
ple of  men  ;  that  he  possessed  a  firm  self-control ;  that  a  consum- 
mate prudence  tempered  all  his  conduct  ;  that  he  was  exemplary 
in  all  the  relations  of  life ;  all  this,  and  much  more  might  be  said, 
and  it  would  all  be  true  ;    and  yet  properly  to  appreciate  his  real 
worth,  we  must  have  observed  his  daily  life,  have  seen  how  all 
these  qualities  were  blended  and  harmonized  together,  not  one 
protruding  on  our  notice,  still  less  ostentatiously  thrown  into  view, 
yet  all  discovered,  I  had  almost  said  betrayed,  and  brought  out  by 
some  adequate  occurrence;    and  the  whole  character  unfolding  by 
degrees  into  its  rare  and  beautiful  perfection. 

Some  more  accurate  analysis  than  this,  however,  may  be  deem- 
ed appropriate,  and  it  is  under  a  deep  conviction  of  the  difficulty 
of  the  task,  that  I  attempt  to  offer  one. 

His  mind  appeared  to  me  not  so  much  marked  by  imaginative  or 
creative  powers,  as  by  strong  good  sense,  and  by  a  sound  discrim- 
inating judgment.  His  perceptions  were,  by  no  means,  slow  or 
dull ;  but  he  was  less  distinguished  for  vivacity  of  intellect  than  for 


MEMOIR.  XVII 

the  far  better  and  less  common  power  of  patient  thought,  and  of  long 
continued  attention,  which  was  subject  to  his  will.  He  was  an  ac- 
curate observer  of  facts,  but  of  facts  viewed  in  reference  to  princi- 
ples. He  was,  in  truth,  a  philosophical  inquirer,  and  allowed  not 
his  deductions  to  outrun  the  premises.  He  aspired  to  be  the  in- 
terpreter and  not  the  instructor  of  nature.  He  loved  truth  su- 
premely, and  pursued  it  with  an  entire  singleness  of  heart.  It  is 
little  to  say,  after  this,  that  he  never  desired  to  strike  and  amaze 
by  the  originality  or  brightness  of  his  conceptions,  and  that  he 
was  wholly  free  from  pretence  and  affectation  in  all  their  countless 
forms.  In  a  word,  his  intellectual  powers  and  habits  were  adapted 
for  use  and  not  for  display.  He  was  eminently  and  really  a  prac- 
tical man  ;  not  what  is  often  called  so,  a  mere  earthly,  mechanical 
drudge,  who  pursues  his  objects  by  a  sort  of  animal  instinct ; 
and  who  is  confined  by  the  limitation  of  his  faculties,  which  is  often 
mistaken  for  wisdom,  to  one  narrow  path,  from  which  he  wanders 
not,  simply  because  he  is  troubled  by  no  expansive  views  and  side 
lights.  But  Dr.  Holyoke  was  practical  in  opposition  to  one  whose 
energies  are  exhausted  in  theory  and  speculation ;  practical,  be- 
cause he  thought  clearly,  definitely,  and  with  reference  to  action  ; 
and  having  taken  a  generous  and  comprehensive  view  of  the  sub- 
ject before  him,  chose  the  best  ends,  and  pursued  them  by  the  best 
means. 

His  attainments  were  extensive  and  varied.  He  was  well  vers- 
ed in  the  Newtonian  Philosophy,  and  in  Natural  Science  gener- 
ally, as  it  was  understood  during  the  greater  part  of  the  last  cen- 
tury ;  and  kept  himself  well  informed  of  its  progress,  even  to  the 
close  of  his  life.  Taking  into  view  the  state  of  Classical  Learning 
in  this  country,  at  the  time  he  was  educated,  and  the  incessant  and 
laborious  duties  of  his  professional  life,  he  must  be  considered  a 
good  classical  scholar.  He  was  familiar  with  maiiy  of  the  best  au- 
thors in  French  and  English  literature,  and  with  the  lighter  read- 
ing of  the  day.  His  taste  was  refined.  His  diction  was  always 
accurate  and  apt,  and  often  elegant,  but  without  formality  or  over- 


XVIII  MEMOIR. 

preciseness.  He  joined  with  facility  in  current  conversation,  and 
brought  his  ample  stores  of  reading  and  reflection  to  illustrate  the 
subject  under  remark ;  but  never  so  much  as  thought  of  taking 
what  is  called  the  lead  in  any  discussion.  He  regarded  the  ordi- 
nary intercourse  of  friends  as  a  means  of  relaxation  and  of  mutual 
improvement,  and  avoided,  therefore,  as  much  from  principle  as 
from  native  modesty,  every  thing  resembling  a  dictatorial  air,  all 
premeditated  dissertations,  and  parading  exhibitions  of  his  own 
resources.  This  was  equally  true  of  his  intercourse  with  those 
who  were  younger  and  confessedly  less  informed  than  himself 
He  was  habitually  cheerful,  light-hearted,  and  willing  to  be  pleas- 
ed, and  he  ever  spread  cheerfulness  around  him.  He  did  not 
think  it  any  derogation  from  the  dignity  of  a  wise  man  to  be  some- 
times playful,  and  he  indulged,  himself,  and  enjoyed  in  others,  live- 
ly sallies  of  gaiety,  and  chaste,  good-humored  wit. 

His  moral  qualities  were  in  happy  unison  with  his  intellectual 
powers  and  habits.  His  passions  were  naturally  strong,  and  his 
temper  warm  and  excitable.  But  both  were  brought  under  severe 
control  by  a  self-discipline  which  was  never  relaxed,  never  inter- 
rupted ;  and  which  was  guided  and  sustained  by  the  light  and 
sanctions  of  Christianity.  He  observed  the  strictest  temperance 
in  regard  to  every  self-indulgence;  but  he  distinguished  this  from 
utter  abstinence,  which  is,  comparatively,  a  cheap  and  easy  virtue. 
He  esteemed  it  no  part  either  of  wisdom  or  religion  to  deny  him- 
self a  proper  use  of  the  good  gifts  of  God;  but  he  was  resolutely 
guarded  against  every  kind  and  degree  of  excess.  In  very  early 
life  he  ascertained  his  own  peculiar  temperament,  physical,  moral 
and  mental,  and  taking  counsel  of  experience,  he  adopted  certain 
modes  of  living  which  seemed  best  adapted  to  promote  the  health 
and  wellbeing  of  all.  From  these  he  never  swerved.  And  it  is 
no  slight  praise  to  say,  that,  though  as  actively  engaged  as  any  man 
who  ever  lived,  in  a  profession  which  exposed  him  to  the  interrup- 
tion of  needed  repose,  to  the  inclemency  of  the  weathei ,  to  great 
fatigue,  to  well  intended  but  to  importunate  and  injudicious  solici- 


MEMOIR.  XII 

tation ;  he  never  exposed  himself  to  the  reproach  of  others,  and 
what  is  more,  in  one  of  his  tenderness  of  conscience,  he  never  had 
occasion  to  reproach  himself,  for  any  injurious  deviation  from  those 
habits  of  life  which  he  had  thus  deliberately  formed.  I  feel  it  to 
be  proper  to  state  this  thus  distinctly,  as  he  considered  this  en- 
lightened temperance  as  one  of  the  causes,  under  a  good  Provi- 
dence, of  his  longevity,  and  of  that  freedom  from  pain  and  infirmi- 
ty in  his  old  age,  with  which  he  was  so  remarkably  favored. 

In  business  he  was  attentive,  industrious  and  methodical ;  ever 
discovering  that  quiet  but  efficient  energy  which  marked  his  whole 
conduct ;  and  which  enabled  him  to  fulfil  his  duties,  each  in  its 
proper  season,  without  perturbation,  hurry,  or  bustle. 

He  was  economical  in  his  plan  and  manner  of  life,  upon  princi- 
ple. He  believed  there  could  be  no  real  independence,  and  no 
extensive  means  of  active  kindness  to  others,  without  it.  But  his 
was  an  enlightened  economy.  He  was  frugal  without  a  trace  of 
parsimony  ;  frugal,  that  he  might,  upon  all  occasions,  meet  every 
claim,  whether  of  justice  or  benevolence.  He  took  considerate 
views  of  his  condition,  of  the  relations  in  which  he  stood  to  others^ 
and  of  his  resources,  and  acted  with  a  just  and  kind  reference  to 
them  all. 

To  the  poor,  especially,  he  was  a  ready  benefactor,  and  constant 
friend.  His  professional  aid  was  always  at  their  command.  He 
adopted  a  course  which  alone  can  enable  any  man  to  be  truly 
charitable  ;  namely,  that  of  appropriating  a  specified  part  of  his  in- 
come  to  their  benefit.  But  his  charities  were  of  the  most  unostenta- 
tious kind.  They  were  as  far  as  possible  concealed.  Like  those 
gentle  streams,  which  make  glad  the  face  of  nature,  but  are  chiefly 
to  be  traced  by  the  verdure  and  fertility  which  they  produce,  they 
flowed  unseen,  and  were  only  to  be  traced  by  their  effects.  Many 
a  sufferer,  to  us  unknown,  will  deplore  the  event  we  now  com- 
memorate, with  a  more  home-felt  if  not  a  sincerer  grief  than  ours. 
I  hope  I  do  not  misuse  his  confidence,  now  that  he  is  gone  from 
us,  when  I  state  that,  for  years,  he  made  me,  under  injunctions  of 
secrecy,  his  almoner  to  the  poor  of  a  part  of  his  charities. 


XX  MEMOIR. 

In  domestic  life  he  was  kind,  affectionate  ?ind  exemplary.  He 
iTiought  that  the  intimate  relations  of  home  and  family  were  in- 
tended not  only  to  be  the  sources  of  mutual  happiness,  but  of  mu- 
tual improvement.  That  they  were  to  be  regarded  as  a  discipline 
of  the  mind  and  heart,  and  as  admirably  adapted  to  teach  all,  in 
their  various  spheres,  to  feel  kindly,  think  rightly,  and  act  well. 
He  endeavored  to  assign  to  each  appropriate  duties,  but  gave  to  all 
the  sympathy,  instruction  and  counsel  of  a  guardian  and  friend. 

As  a  citizen,  he  was  the  firm  supporter  of  free  institutions,  a  lo- 
ver of  good  men,  and  a  promoter  of  good  objects.  He  felt,  indeed, 
that  the  course  assigned  to  him,  in  Providence,  was  a  private  one, 
and  neither  sought  nor  desired  any  civil  employments.  But  he 
was  ever  actuated  by  a  genuine  public  spirit,  and  was  always  ready 
to  give  his  property,  his  influence,  his  time,  his  talents,  to  the  pub- 
lic welfare. 

I  may  be  permitted  to  offer  a  remark,  in  passing,  on  the  deport- 
ment and  manners  of  Dr.  Holyoke.  These  constitute  no  unim- 
portant lineament  in  every  man's  character,  and  in  him  they  were 
marked  and  peculiar.  They  were  the  emanation  and  expression 
of  true  benevolence  mingled  with  a  just  self-respect.  They  dis- 
covered an  admirable  union  of  dignity  and  suavity,  which  at  once 
inspired  esteem,  and  won  regard.  Formed  at  a  period  when  dis- 
tinctions in  rank  were  more  definitely  marked  and  more  accurately 
observed  than  they  since-  have  been  ;  when  the  young  were  taught 
that  it  was  no  unworthy  condescension  on  their  part  to  pay  respect 
to  the  old,  and  to  believe  they  best  honored  themselves  by  duly 
honoring  their  superiors  in  standing  and  worth ;  they  were  more 
elaborately  polite,  more  systematically  urbane,  than  is  often  witness- 
ed at  the  present  day  ;  and  yet  they  were  simple,  modest,  retiring, 
and  wholly  free  from  all  over-niceness  and  pretence.  They  dis- 
covered, moreover,  a  delicate  and  refined  attention  to  the  claims 
and  feelings  of  others,  without  the  slightest  approach  to  sycophan- 
cy. In  a  word,  they  were  moulded  in  the  old  school  of  good- 
breeding,  of  which  the  eager  and  grasping  pursuits  of  our  age,  and 


MEMOIR.  XXI 

the  levelling  tendency  of  our  institutions,  have  left  but  few  ex- 
amples. 

As  a  medical  man,  Dr.  Holyoke  was  devoted  to  his  profession. 
He  was  free  from  that  foolish  half-wisdom  which  mistakes  some 
attainments  for  the  whole  of  the  science  ;  and  was  far  too  deeply 
read  in  it,  not  to  know  that  there  was  much  of  which  he  was  igno- 
rant. He  took  large  and  comprehensive  views  of  the  healing  art, 
and  pursued  it  into  all  its  affiliated  branches.  It  is  the  high  praise 
of  one,  who  is  entitled  to  speak  with  authority  on  the  subject,  who 
was  once  his  pupil  and  now  presides  as  one  of  his  successors  over 
the  Medical  Society  of  our  State,  that  "  in  good  ?olid  medical 
learning,  few  men  in  our  country  have  surpassed  him."  Though 
an  assiduous  student  he  was  blindly  wedded  to  no  system,  and 
ever  kept  his  mind  open  to  further  light.  He  was  minute  in  his 
inquiries,  closely  and  habitually  observant  of  facts,  and  brought 
his  theories  to  bear  upon  them,  and  not  them  to  bend  to  his  theo^ 
ries. 

In  his  professional  practice  he  was  rather  cautious  than  bold. 
He  held  in  no  high  respect  that  very  questionable  courage  which 
is  manifested  only  at  the  risk  of  another's  safety.  He  wanted  not, 
however,  a  true  moral  courage ;  but  while  he  treated  his  patients 
with  the  greatest  possible  tenderness,  was  firm  and  resolute  when 
the  occasion  required  it.  His  whole  intercourse  with  them  was 
kind,  affectionate,  frank  and  sincere.  He  was  always  willing  to 
explain,  in  intelligible  language,  the  nature  of  their  diseases  and 
the  proposed  remedies,  to  answer  all  proper  inquiries,  and  thus 
enabled  them  to  co-operate  with  him  for  their  relief.  He  was 
skilled  in  administering  comfort  to  the  mind  as  well  as  alleviation 
to  the  body,  so  that  he  was  scarcely  less  loved  as  a  friend,  than 
honored  and  confided  in  as  a  physician.  But  while  he  was  thus 
tender  and  affectionate  in  his  intercourse  with  his  patients,  he 
properly  estimated  the  dignity  of  his  professional  character.  He 
thought  that  when,  as  a  medical  adviser,  he  became  responsible 
for  the  course  he  thought  fit  to  adopt,  that  this  course  ought  to  be 


XXII  MEMOIR. 

strictly  pursued.  He  believed  that  if  he  were  unworthy  to  be 
trusted,  he  was  unworthy  to  be  employed  ;  and  that  it  was  no  part 
■of  his  duty  to  become  answerable  for  the  effect  of  remedies  which 
were  never,  or  only  partially  administered,  and  that  too  by  a  dis- 
cretion which  claimed  to  be  wiser  than  his  own. 

In  his  intercourse  with  his  professional  brethren  he  was  cordial 
and  -communicative,  ready  to  lend  his  aid  and  impart  his  counsel 
at  all  times  ;  wholly  exempt  from  those  little  jealousies  which  often 
disgrace  professional  intercourse.  However  rare  the  virtue,  it  cost 
him  no  effort  to  be  both  just  and  generous  to  a  rival.  If  any  proof 
of  this  were  needed,  I  might  refer  to  the  universal  respect  in 
which  he  was  ever  held  by  his  contemporaries  ;  to  the  affecting 
tribute*  which  his  medical  friends  recently  thronged  to  pay,  as 
children,  to  the  Patriarch  of  a  century  ;  and  to  the  reverential  re- 
spect in  which  they  still  delight  to  hold  his  memory. 

The  subject  of  religion  had  always  a  paramount  interest  in  his 
mind.  From  serious  inquiry,  and  settled  conviction,  he  was  an 
earnest  follower  of  Jesus  Christ.  He  was  truly,  deeply,  habitually 
devout.  He  lived  under  a  constant  sense  of  the  divine  presence  ; 
he  reverenced  conscience  as  the  minister  of  God  within ;  and  was 
faithful  to  his  principles  under  every  change  of  circumstances  and 
events.  In  disappointment  and  distress  he  derived  strength  and 
consolation  "  from  above  and  from  hereafter,"  and  in  all  the  stages 
and  conditions  of  his  life,  still  looked  forward  to  the  end.  He 
made  progress  in  religion  his  continual  aim.  The  principle  of 
piety  with  him  was  at  no  time  dead  or  inert.  In  his  religious 
character  there  was  no  sterile  pause  of  winter,  no  spring  of  mere 
efflorescence,  no  autumn  of  dull  repose  ;  but  like  some  plants  of 
tropical  climates,  which  are  always  found  in  blossom  and  in  bear- 
ing, he  was  continually  producing  and  perfecting  the  fruits  of 
piety,  and  his  whole  life  was  one  continued  season  of  moral  and 
religious  advancement.     His  views  of  the  relations  he  sustained  to 


*  The  allusion  is  io  a  public  dinner,  given  in  honor  of  Dr.  Holyoke,  by 
his  professional  bretiiren  of  this  town  and  vicinit}',  on  the  liundreth  annivur- 
sarv  of  his  birth. 


MEMOIR.  xxiir 

God,  and  to  Christ  his  son,  were  deeply  intimate  and  serious,  but 
without  a  trace  of  superstition  or  fanaticism.  He  was  zealous  in 
what  he  believed  to  be  the  cause  of  his  master,  but  it  was  a  zeal 
guided  by  knowledge,  and  tempered  by  a  true  Christian  charity. 
Religion  was  the  all-controlling  principle  of  his  conduct,  but  it 
was  a  religion  of  quietness,  peace,  love  and  hope.  He  was  a  con- 
stant observer  of  the  external  rites  of  Christianity,  believing  them 
to  be  of  divine  appointment,  and  of  the  most  beneficial  tendency. 
He  did  not  regard  them  as  possessing,  of  themselves,  any  saving 
efficacy,  but  as  simple,  intelligible  and  touching  forms,  which 
were  necessary  to  preserve  the  real  substance  and  genuine  influ- 
ence of  Christianity.  He  believed  that  an  altar  to  God  should  be 
erected  in  every  family,  and  no  day  was  permitted  to  pass  without 
religious  offerings  in  his  own.  This,  I  may  remark,  he  continued 
to  the  end  of  his  life  The  last  morning  he  passed  with  his 
family,  before  he  was  confined  to  his  chamber,  ho  led  their  devo- 
tions in  prayer,  though  so  weak,  as  scarcely  to  be  able  to  stand 
without  assistance.  He  believed  that  religion  should  sanction 
and  sanctify  all  our  domestic  relations,  and  it  habitually  mingled 
in  his.  He  believed  that  it  should  go  with  us  through  the  day,  all 
our  days,  and  it  was  the  light  and  law  of  his  life.  He  devoutly 
noted  those  events  in  which  the  preserving  goodness  of  God  in 
his  behalf  were  peculiarly  displayed  ;*  and,  on  his  death^bed,  re- 
curred to  them  with  a  gratitude  too  deep  and  full  for  utterance, 
and  which  could  only  find  expression  in  tears.  Hovv  faithful  he 
was  in  the  all-important  duty  of  self-examination,  the  following 
pages,  originally  composed  as  an  aid  to  the  performance  of  this 
duty,  are  a  sufficient  evidence. 

He  habitually  gave  much  of  his  time  to  theological  inquiries, 
and  these,  especially,  were  his   favorite  pursuits  during   the  last 

*  I  transcribe  from  his  private  papers  the  introduction  to  one  relating  to 
this  subject,  which,  as  appears  from  the  hand-writinj;,  were  among  the  last 
he  ever  wrote.  '"  A  Recollection  of  some  of  the  Preservations,  which,  by 
the  Interposition  of  God's  good  Providence,  I  have  experienced  in  the  coarse 
of  my  long  Life,  and  for  which  I  owe  Mim  more  Gratitude  thiiu  I  find  my- 
self able  to  pay.     Oh  my  God,  give  me  a  grateful  Heart."  Eu. 


XXIV  MEMOIR. 

forty  years.     His  object  here,  as  in  all  things  else,  was  the  truth. 
He  confined  himself  to  the  writers  of  no   sect,  but  endeavored  to 
derive  assistance  from  all.      Even  during  the  last  autumn   and 
winter,  he  carefully  perused  two  histories  of  the  church,  giving 
opposing  accounts  of  the  same  events ;  one  written  by  a  German 
Protestant,  and  the  other  by  a  French  Papist.     But  he  made  the 
Scriptures  the  principal  subject  of  his  research.     Believing,  and  I 
here  quote  his  own  words,  that  "  they,  and  they  only  contain  all 
the  truths  necessary  to  be  believed,  and  all  the  precepts   neces- 
sary to  be  practised,  in  order  to   our  eternal  salvation,  and  that 
every  christian  must  judge  for  himself,  and  at  his  peril  too,  what 
those  truths  and  precepts  are ;"    he  made  them  his  constant,  daily 
study  to  the  end  of  his  life.      It  is  a   fact  too  remarkable  to    be 
omitted  in  this  connection,  that  for  the   last  twenty  years  he  made 
it  a  rule  to  read  the  New  Testament,  in  Griesbach's  original  Text, 
as  often  as  once  in  a  year,  and  that  this  rule,  with  not  more  than 
three  or  four  exceptions,  he  invariably  observed.     In  his  specula- 
tive views,    he  belonged  to   that   class  of  Christians,  .which  are 
denominated  at  the  present  day  Liberal,  or  Unitarian.*     He  was 
educated  in  principles  of  faith  different  from  these,  but  after  thor- 
ough and  conscientious  inquiry  he  adopted  those  which  are  known 
to  be  professed  and  entertained  by  the  religious  society  of  which 
he  was  one  of  the  principal  founders,  and  in  which  he    sustained 
an  important  office  for  nearly  half  a  century .|     I  state  this  merely 
as  a  fact  which  it  is  proper  to  make  known,  for  it  was  one  which 
he,  himself,    regarded  as  having  an  important  influence   on  his 
character.      In  one   of  the  last  interviews  which  it  was  my  privi- 
lege to  have  with  him,  he  took  occasion,  without  any    solicitation, 
to   express   himself  very  fully  on  the  subject,  in  a  strength  and 
earnestness  of  language,  with  him  very  uncommon ;  and  with  the 
evident  intention  of  bearing  his   last  testimony  to  the  truth,  as  he 
believed  it  to  be,  in  Jesus.      He  was,   from  early  life,    an  ardent 

*  See  Appendix. 

t  North  Church,  Salem. 


MEMOIR.  xxr 

friend  to  religious  liberty,  and  an  intrepid  and  consistent  assertor 
of  the  rights  of  conscience.  The  privileges,  which,  as  a  follower 
of  our  common  Lord,  he  claimed  for  himself,  he  freely  awarded 
to  others.  While  he  felt  compelled  to  differ  from  many  of  his 
fellow  Christians,  he  still  regarded  them  as  Christians,  gladly  ad- 
mitted their  just  claims  as  such,  and  embraced  them  all  in  the 
circle  of  his  benevolent  regards.  His  views  of  God,  of  His 
providence,  of  the  mission  and  message  of  His  Son,  of  the  duty 
and  destination  of  man,  were  all  cheerful,  and  they  shed  a  be- 
nign radiance  over  his  path  in  life,  and  rendered  its  whole  course 
tranquil,  serene  and  happy. 

These  influences  of  his  religion  endured  to  the  end.  He 
experienced  not,  and  he  desired  not  to  experience,  that  raised  and 
excited  state  of  feeling,  that  exultation  and  rapture  in  the  near 
prospect  of  dissolution,  which  is  sometimes  witnessed  and  oftener 
desired.  He  thought  that  this  was  an  evidence  rather  of  pre- 
sumption, than  of  a  high  state  of  christian  preparation  for  death. 
But  his  faith  was  firm,  his  confidence  in  the  goodness  of  God 
perfect,  his  hopes  full  of  immortality.  He  felt  it  to  be  a  greater 
act  of  submission  to  live  than  to  die,  yet  desired  most  of  all,  in 
the  approach  of  this  solemn  event,  as  in  the  whole  progress  of 
life,  meekly  to  follow  the  leadings  of  God's  providence ;  and  at 
last  with  an  unshaken  faith,  in  perfect  peace  and  serenity  which 
seemed  to  be  derived  from  a  better  world,  and  with  all  the  sus- 
taining influences  of  the  Gospel  of  Christ  strong  at  his  heart,  he 
joyfully  yielded  his  spirit  to  God  who  gave  it. 

There  is  another  interesting  point  of  view  in  which  the 
character  of  Dr.  Holyoke  should  be  considered.  He  was  known 
to  most  of  us  only  in  the  more  advanced  period  of  his 
life ;  and  all  who  have  thus  known  him,  would  at  once  feel 
that  any  tribute  to  his  memory  would  be  essentially  imperfect 
which  did  not  include  a  notice  of  his  old  age.  He  seemed  to 
have  been  reserved,  in  providence,  to  teach  us  that  a  period, 
which  is  ordinarily  regarded  with  solicitude  and  regret,  may  yet 
D 


xxft  MEMOIR. 

be  one  in  which  happiness  greatly  preponderates  ;  and  that  God 
who  sustains  and  blesses  man  throughout  every  other  stage  of  his 
earthly  pilgrimage,  does  not  neglect  or  desert  him  at  its  close.  It 
is  no  exaggeration  to  say,  that  our  venerable  friend  not  only  fully 
realized  the  idea  of  a  good  old  age  as  it  is  defined  by  the  Prince 
of  ancient  philosophers,  namely  "  that  which  advances  slowly  and 
without  suffering,"  but  one  which  he,  with  his  imperfect  light, 
could  not  so  much  as  have  imagined  ;  for  it  was  illustrated  and 
dignified  by  all  the  benign  influences  of  a  rational  and  elevated 
christian  piety. 

To  those  whose  privilege  it  was  to  see  him  familiarly  in  the 
decline  of  life,  the  eloquent  letter  of  the  Roman  orator,  on  Old 
Age,  appears  but  an  imperfect  fancy-piece.  **  When  young  he 
considered  that  he  might  one  day  be  old,  and  in  age,  remembered 
that  he  once  was  young."  He  had  to  bear  no  earthly  retribution 
for  past  follies  or  sins.  He  was  free  from  those  moral  infirmities 
which  often  mar  the  comfort  and  respectability  of  advanced 
years  ;  from  discontent,  querulousness,  asperity,  moroseness ;  he 
still  felt  a  lively  and,  in  some  respects,  an  increasing  sympathy  for 
his  fellow  men,  and  especially  for  the  young;  still  was  fully  sensi- 
ble of  the  happiness  within  his  reach ;  no  kindly  feeling  was  fro- 
zen up  by  the  winter  of  life ;  he  claimed  for  himself  no  peculiar^ 
immunities,  and  maintained  all  the  simplicity,  modesty,  and  lovely 
amenity  of  deportment  which  marked  his  early  years.  With  him 
old  age,  as  it  has  been  happily  described,  was  an  "  interval  be- 
tween the  hurry  and  the  end  of  life  ; — a  season  of  tranquil  enjoy- 
ments, of  obedient  appetites,  of  well  regulated  passions,  and  of 
calm  preparation  for  eternity.  In  this  serene  and  dignified  state, 
placed  as  it  were  on  the  confines  of  two  worlds,  he  reviewed 
what  was  past  with  the  complacency  of  an  approving  conscience, 
and  looked  forward  with  humble  confidence  in  the  goodness  of 
God,  and  with  devout  aspirations  towards  his  eternal  and  increas- 
ing favour."  It  was  indeed,  with  our  friend,  a  period  of  serious 
thought,  of  chastened   feeling,  and  of  ripened  experience.     H« 


MEMOIR  xxTii 

regarded  it  as  peculiarly  propitious  to  the  enjoyment  of  natural, 
quiet,  solid  pleasures ;  the  pleasures  of  the  fireside,  of  taste,  of 
intellect  and  of  the  heart;  as  one  especially,  which,  freed  from  the 
hindrances  of  active  life,  allowed  him  "  leisure  to  be  good."  It 
was  not,  indeed,  arrayed  in  the  joyous  colors  of  the  opening  day, 
but  it  was  cheered  by  the  mellower  and  richer  tints  of  the  even- 
ing twilight.  None,  I  think,  could  come  away  from  his  society  at 
this  period,  without  imbibing  a  new  respect  for  human  nature, 
without  new  confidence  in  the  belief  that  virtue,  moral  and  reli- 
gious worth,  are  not  mere  fictions  and  names,  but  that  they  are 
real  things,  and  of  all  things  else,  most  lovely,  desirable  and 
sublime.  He  reaped,  moreover,  the  reward  of  a  well  spent  life, 
not  only  in  the  returns  of  an  approving  conscience  ;  but  in  the 
unsought,  the  voluntary,  the  eager  tribute  of  respect  and  reverence 
\vith  which  his  presence  was  everywhere  greeted.  **  When  the 
ear  heard  him,  it  blessed  him.  And  when  the  eye  saw  him,  it 
bore  witness  to  him."  In  the  beautiful  language  of  the  Levitical 
law,  all  delighted  "  to  rise  up  before  his  hoary  head,  and  to  honor 
the  face  of  the  old  man."  In  fine,  his  was  truly  a  virtuous  old 
age, 

"  An  age  that  melts  with  unperceived  decay,  f rf 

And  glides  with  modest  innocence  away, 

Whosa  peaceful  day  Benevolence  endears, 

Whose  nights  congratulating  conscience  cheers, 

The  general  fav'rite,  as  the  general  friend ; 

Such  age  was  his  ; — but  now  we  mourn  its  end." 

This  sketch  ofthe  character  of  Dr.  Holyoke,  elaborate  as  it  may 
se6m  to  those  who  knew  him  not,  must  appear  to  those  who  knew 
him  well,  inadequate  and  unworthy.  I  may  then  be  permitted  to 
add,  in  conclusion,  that  his  virtues  possessed  the  uncommon  ex- 
cellence of  being  confirmed  by  habit.  "  This  alone  can  give  to 
human  character  its  true  moral  temper  and  power."  As  the  indi- 
vidual virtues  can  only  be  perfect  in  their  kind,  but  when  they  all 
exist  in  unison  ;  so  [habit  alone  can  enable  the  whole  man  to 
maintain  a  steady  course  of  improvement,  with  the  least  access  of 


xxviii  MEMOIR. 

regret  and  perturbation  of  mind.  The  moral  qualities  of  our 
friend  were  not  merely  of  a  high  order,  not  merely  well  developed, 
not  merely  well  directed  ;  but  they  were  thus  fixed  and  engrained 
by  habit.  He  did  not  exhibit  the  appearance  of  one  who  was 
struggling  with  difficulties,  yet  determined,  from  a  strong  desire 
and  principle  of  rectitude,  to  conquer  them  ;  but  seemed  to  know 
little  of  the  conflicts  of  appetite  and  passion  with  duty.  Self- 
control  had  become  so  habitual  that  it  was  no  longer  felt  as  a 
task.  Love  of  God  and  man,  duty,  goodness,  the  pursuit  of  wor- 
thy aims,  had  become  so  much  a  part  of  his  moral  constitution, 
that,  I  believe,  it  is  perfectly  true  to  say,  that  knowingly  to  do 
wrong,  in  any  single  instance,  would  have  required  in  him  as 
severe  an  effort  as  the  practice  of  elevated  virtue  in  most  men. 

In  concluding  these  recollections  of  my  venerable  friend,  I 
only  further  observe,  that  he  was  what  he  became,  through  the 
influence  of  the  religion  of  the  Gospel.  This  was  the  renewing, 
the  transforming,  the  all-pervading,  the  quickening  principle  of 
hit  whole  nature.  He  has  furnished  another  illustration  of  the 
fact,  if,  indeed,  any  further  illustration  were  necessary,  that  it 
is  Christianity,  and  this  alone,  which  is  capable  of  forming  the 
highest,  the  noblest,  the  most  admirable  order  of  the  human 
character. 


ETHICAL    ESSAY. 


i^i-'M 


INTRODUCTORY  NOTICE. 

BY    THE    AUTHOR. 

About  the  Beginning  of  the  Year  I8I45  having 
Leisure  on  my  Hands,  it  occurred  to  my  Mind  that  it 
might  be  useful  to  employ  it,  in  enumerating  the  sev- 
eral Virtues  that  I  ought  to  cultivate,  and  contrast 
them  by  their  opposite  Vices.  Before  I  had  made 
much  Progress  in  this  Enumeration,  however,  I 
found  that  I  ought  to  consider  the  Duties  I  ow^ed  to 
my  Neighbour,  and  the  ill  Dispositions  I  ought  to 
avoid  ;  and  that,  finally,  I  ought  to  extend  the  Enu- 
meration to  all  the  Duties  I  owed  to  every  Being 
with  whom  I  had  any  Concern.  And,  as  I  felt  dis- 
posed, I  applied  myself  to  it,  more  with  a  View  to 
improve  myself  in  the  Knowledge  of  my  Duty  than 
from  any  other  Consideration  5  and  a  very  imperfect 
and  incorrect  Business  it  is.  I  should  willingly  have 
written  it  over  again,  and  made  many  Corrections, 
Alterations  and  Additions,  if  I  had  not  found  the 
Labour  of  transcribing  too  much  for  the  feeble 
Unsteadiness  of  my  Hand ;  for  I  often  find  myself 

unable 


4  INTRODUCTORY  NOTICE. 

unable  to  write  legibly,  as,  from  the  many  Blunders 
that  occur  in  the  Manuscript,  may  easily  be  con- 
ceived. 

The  Imperfections  of  this  Compilement  are  many 
and  great.  The  Arrangement  is  defective.  The 
Style  and  Language  are  incorrect.  Repetitions  are 
frequent.  The  Subdivisions  are  too  numerous.  The 
Observations  are  frequently  trite  and  vulgar,  and 
probably,  sometimes,  erroneous  and  cold.  I  would 
hope,  however,  that  with  all  its  Faults,  it  may  be  of 
some  Use,  to  assist  in  Self- Examination,  which  was 
the  End  I  had  principally  in  View.  And  I  cannot 
but  think  that  a  well  executed  Work,  drawn  up,  on 
this  Plan,  might  be  a  useful  and  acceptable  Present 
to  the  Public. 


/^' 


f 


Y  > 


'UHIVEESIT': 


PREFACE 


The  word  Morality  is  derived  from  the  Latin  JV/a- 
res^  and  its  proper  Signification  is  right  Behaviour, 
Conduct,  and  Manner  of  life,  and  comprehends  the 
Whole^Duty  of  Man  (in  the  most  extensive  Sense 
of  the  word)  to  every  sensitive  Being  with  whom  he 
has  any  Concern,  from  the  Supreme  Deity  who  crea- 
ted jaad  governs  the  Universe,  down  to  the  meanest 
Reptile  that  crawls  beneath  His  Footstool ;  for  all 
have  their  Rights.  Now  if  Morality  be  synonimous 
with  right  Behaviour,  it  must  necessarily  include  Re- 
ligion, as  it  undoubtedly  does ;  for  he  who  neglects 
his  Duty  to  God  and  his  Saviour,  is  (to  say  the  least) 
as  immoral  as  he  who  neglects  his  Duty  to  his  Neigh- 
bour or  himself  Morality  then  ought  always  to  be 
considered  as  including  Religion  as  one  essential 
Branch  of  it,  and  as  the  same  as  doing  the  whole 
Will  of  God,  which  is  the  whole  of  our  Duty.  But 
Religion,  as  the  Word  is  commonly  understood,  does 
not  include  the  Whole  of  our  Duty,  as  our  Duty  to 
our  Neighbour  is  not  commonly  comprehended  in 

our  Idea  of  Religion. 

How 


6  PREFACE. 

f  How  often  do  we  see  Instances  of  Men  who  make 
great  Professions  of  Religion,  and  who  regularly  at- 
tend upon  its  holy  Offices,  and  appear  to  make  Con- 
science of  performing  its  Duties,  yet  cry  down  Mo- 
rality, and  condemn  the  Preaching  or  Inculcating  of 
good  Works  as  a  Matter  of  little  or  no  Importance, 
i  and  who  cry  Lord,  Lord,  but  do  not  the  Things 
I  which  He  commands. 

I       On  the  other  Hand  the  Fault  is  as  great,  though 
;  probably  not  so  common,  for  a  Man  to  confine  his 
\  Obedience  to  the  Duties  of  the  second  Table,  to  the 
Neglect  of  the  first.      He  is  as  immoral  as  the  for- 
mer, and  for  the  same  Reason.    He  does  not  perform 
the  whole  Will  of  God. 

Now  both  these  Descriptions  of  Persons  are  in  an 
egregious  Error ;  for  certainly  one  great  End  or  De- 
sign of  the  Christian  Dispensation  was  to  reduce  an 
immoral,  sinful  World  from  that  gross  Vice  and 
Wickedness  into  which  it  was  universally  plunged, 
to  a  State  of  Moral  Purity.  Jesus  Christ  came  into 
the  World  to  "  purify  to  Himself  a.  peculiai^  People, 
zealous  of  good  Works."  Now  w^hat  are  good 
Works?  What  is  Virtue  and  Morality  but  doing 
the  Will  of  God  ?  And  what  does  the  Lord  our  God 
require  of  us,  but  to  do  justly,  to  love  Mercy,  and  to 
walk  humbly  before  Him?  What  is  well  doing, 
walking  by  Faith,  new  Obedience,  denying  Ungod- 
liness, and  the  Practice  of  Universal  Virtue,  but  Mo- 
rality, 


PREFACE.  7 

rality,  and  doing  the  Will  of  God?  And  what  does 
God  require  more  ofus^  than  doing  His  Will?  Most 
certainly,  then,  perfect  Obedience  to  the  Divine  Will, 
because  it  is  the  Divine  Will,  must,  under  the  Gov- 
ernment of  a  righteous  God,  eventually  prove  the 
Supreme  Happiness  of  every  accountable  moral 
Agent,  for  we  have  the  fullest  Assurance,  that  God 
will  reward  every  Man  according  to  his  Works. 

If  Man  had  not  sinned,  Christ  would  not  have  di- 
ed, Man  would  not  have  needed  a  Saviour,  for  what 
does  God  require  more  of  us  than  perfect  Obedience 
to  His  Will? 

But  it  is  objected  that  such  Obedience  is  out  of 
our  Power ;  that  no  one  ever  did,  or  can  perform 
such  perfect  Obedience.  Granted.  But  does  it 
thence  follow,  that  because  we  are  not  able  to  render 
a  perfect  Obedience,  that  therefore  we  cannot  make 
some  Approach  towards  it ;  or  that  because  we 
cannot  do  every  Thing,  that  therefore  we  can  do  No- 
thing ;  or  that  we  ought  not  to  do  all  that  is  in  our 
Power?  By  no  Means.  For  if  we  obey  as  far  as 
we  are  able,  such  is  the  gracious  Promise  of  the 
Gospel,  that  our  imperfect  Obedience  will  be  ac- 
cepted through  the  Mediation  of  our  beneficent  Re- 
deemer. For  our  Merciful  Father  demands  our 
Services,  no  further  than  He  has  given  Abilities. 

Our  Saviour  has  directed  us  to  be  perfect,  even  as 
our   Father  in  Heaven   is  perfect,  when  he  well 

knew. 


B  PREFACE. 

knew,  that  it  was  impossible  for  any  of  his  Disci- 
ples to  be  thus  perfect.  'I'his  Command,  then,  plain- 
ly shews  us,  that  we  ought  to  endeavour  to  make  our- 
selves as  perfect  as  possible,  although  we  may  never 
be  able,  by  any  Exertions,  to  arrive  at  the  Perfection 
of  that  Pattern  our  Lord  holds  out  to  us  for  our  Imi- 
tation. 

I     But  if  it  be  contended,  that  Rehgion  obliges  us  tc 

/  all  this,  then  it   follows  necessarily,  that  Rehgion 

j  and  Morality  are  the  same  Thing ;    but  if  so,  how 

I  great  is  the  Absurdity  of  depreciating  one  confessed- 

/   ly  essential  Part  of  Religion,  while  we  are  exalting 

V  another. 

The  Duties  of  Morality  may  be  divided  into  five 
Branches  ;  viz.  First,  those  we  owe  to  God  ;  second- 
ly, those  we  owe  to  our  Saviour  Jesus  Christ  ; 
thirdly,  those  we  owe  to  our  Neighbour  ;  fourthly, 
those  we  owe  to  ourselves  ;  fifthly,  those  we  owe  to 
■  the  brutal  Creation  ;  for  these  comprehend  all  the 
I  sensitive  Beings  with  which  we  have  any  Concern  or 
I    Connexion. 

/^  Now  Morality   being  right  Behaviour,  the  Man 

/  who  does  or  behaves  as  he  ought  towards  these  five 

I  Peings  or  Classes  of  Beings  here   enumerated,  is  a 

I    good  Man ;    he  does  the  whole  Will  of  God,  is  sure 

I    of  His  Approbation,  and  must  be  as  happy  as  his 

[_  Nature  admits. 

Natural 


^' 


PREFACE.  "^'"^'VE*!!.SlTt 

Natural  Religion,  and  the  Duties  it  requires,  are  p^l^^ 
treated  of  in  the  first  Chapter.  It  is  called  Natural  -^ 
Religion,  because  its  Truths  are  supposed  to  have 
been  discoverable,  and  even  demonstrable  from  the 
mere  Light  of  Nature,  w^ithout  the  Aid  of  Revelation. 
But  however  just  that  Supposition  may  be,  the  Fact 
is,  that  the  Patrons  of  Natural  Religion,  never  did, 
nor  ever  were  able  to  produce,  a  tolerably  consist- 
ent Scheme  or  System  of  it,  previous  to  the  Publi- 
cation of  the  Christian  Revelation.  Since  that  Pe- 
riod, indeed,  it  has  put  on  a  more  respectable  Form, 
and  those,  who  are  now  Sticklers  for  the  Sufficiency 
of  Natural  Religion,  are  indebted  to  that  Revelation 
which  they  decry,  for  the  Perfection  of  that  System 
they  so  highly  extol.  Now  Christianity  is  to  be  con- 
sidered by  us,  not  only  as  an  authoritative  Repub- 
lication of  Natural  Religion  in  all  its  Purity,  where- 
in all  its  Truths  are  illustrated,  confirmed  and  en- 
forced by  additional  Proofs  and  Sanctions  ;  but  also, 
as  revealing  a  Dispensation  of  Things  necessary  to 
be  known,  but  not  discoverable  by  Reason  ;  as  the 
Redemption  of  the  World  by  Jesus  Christ,  the  Ef- 
ficacy of  Repentance,  &.c.  &.C.,  and  the  Duties  in- 
cumbent on  us,  in  Consequence  of  this  revealed 
Knowledge.  And  this  Revelation,  as  contained  in 
the  Gospel,  ought  to  be  received,  and  firmly  believed, 
as  the  only,  and  the  sufficient  Rule  of  Faith  and 
Manners.  For  it  is  the  Power  of  God  unto  Salva- 
tion, to  all  those  who  believe. 
2 


CHAPTER  I.  ^,,^^^- 


VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 


TO    GOD    WE    OWE, 

Faith  in  his  Being  and  Attributes.  We  must  be- 
lieve that  He  is  the  only  Self-Existent,  Eternal  and 
Uncreated  Being ;  that  He  is  the  Creator  and  moral 
Governor  of  the  Universe,  of  every  Individual  Being 
whether  animate  or  inanimate ;  that  He  is  possessed 
of  every  possible  Perfection,  being  wise,  just, 
good,  and  true,  in  an  infinite  Degree ;  that  beside 
these,  which  are  called  his  moral.  He  is  possessed 
of  physical  Attributes  no  less  perfect,  being  Infinite, 
Omnipotent,  Omniscient,  Omnipresent,  Immutable, 
and  Independent,  and  more  if  more  can  be.  And 
as  these  Attributes  form  the  most  perfect  Character 
of  which  we  can  have  any  Conception,  we  may 
fairly  argue  that  under  his  Government,  Virtue  must 
and  will  be  rewarded,  and  Vice  punished.  This  is 
called  the  Religion  of  Nature,  for,  (as  the  Apostle 
Paul  argues,)  "  the  invisible  Things  of  Him  from  the 

Creation 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDETD.  11 

AND  WE  OUGHT  CAREFULLY  TO  AVOID, 

Atheism,  or  a  total  Disbelief  of  a  God.  The 
Atheist  is  reduced  to  two  Suppositions,  either,  first, 
that  the  World  was  produced  by  Chance,  which  im- 
plies that  Chance  is  an  Agent,  and  that  it  existed 
before  the  World,  which  is  absurd.  Or  secondly, 
that  the  World  existed  from  Eternity  ;  which  No- 
tion has  been  satisfactorily,  and  I  believe,  irrefraga- 
bly,  confuted  by  many  able  Writers.  But  how  any 
Being  can  have  existed  from  Eternity,  is  confessedly 
beyond  our  finite  Comprehension.  But  still  Nothing 
is  more  certain  than  that  if  any  Thing  now  exist, 
Something  did  always  exist ;  and  that  Being  is  God. 
His  Being  and  Attributes  are  indeed  beyond  our 
Conception,  but  we  are  compelled  to  believe  their 
Existence. 

Infidelity,  Deism.  There  are  others,  who  do 
believe  there  is  a  God,  who  created  the  Universe,  but 
who,  having  subjected  it  to  certain  Laws,  takes  no 
further  Care  about  it,  nor  exercises  any  Providence 
or  moral  Government  over  it.  Both  these  Species 
of  Infidels  stand  upon  the  same  Ground,  as  far  as  re- 
spects the  moral  Conduct  of  the  rational  Creation, 
and  their  future  Existence  and  Accountability  ;  and 
as  they  expect  Nothing  but  Annihilation,  w^e  must 
leave  them  to  enjoy  the  Prospect  that  lies  before  them, 
if  haply  they  may  realize  it.     And  others  there  are, 

who 


12  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

Creation  of  the  World,  are  clearly  seen,  being  un- 
derstood by  the  Things  that  are  made,  even  his  eternal 
Power  and  Godhead  5"  and  this  Faith  is  the  Foun- 
dation of  all  true  Religion,  "for  whoever  cometh  to 
God  must  believe  that  He  is,  and  that  He  is  the  Re- 
warder  of  all  that  diligently  seek  Him."  And  Rea- 
son as  well  as  the  Gospel  informs  us,  that  without 
Faith  it  is  impossible  to  please  Him.  And  as  His 
Will  must  be  always  agreeable  to  His  Justice,  Wis- 
dom, Goodness  and  Truth,  (for  He  cannot  possibly 
be  influenced  by  any  Thing  but  His  own  adorable 
Attributes,)  it  must  therefore  be  always  most  just, 
wise,  good,  and  true.  And,  although  no  human 
Creature  can  form  any  tolerably  adequate  notion  of 
this  stupendous  Being,  our  highest  Conception  of 
Him  falling  infinitely  short  of  His  Perfections  5  yet 
the  highest  Ideas  we  can  entertain  of  Him,  we  are 
sure,  must  come  nearest  the  Truth.  It  behoves  eve- 
ry one,  then,  to  study  the  Divine  Character  and  Will, 
that  so  we  may  be  instructed  and  enabled  to  conform 
ourselves  to  it,  as  it  is  certain  that  to  be  as  like  Him, 
as  our  limited  Capacities  will  admit,  must  be  the 
highest  Exaltation  and  Perfection  of  the  Human 
Character  of  which  we  can  form  an  Idea,  and  must 
constitute  our  supreme  Felicity,  through  the  whole 
Period  of  our  Existence. 

But  we  must  never  forget,  that  even  this  Faith, 
which  is  so  absolutely  necessary,  is  really   of  no 

Value, 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  13 

who,  though  they  beheve  natural  Rehgion,  yet  have 
insuperable  Objections  to  Revelation.  They  sup- 
pose Reason  to  be  a  sufficient  Guide,  and  that  all 
Revelation  is  superfluous ;  and  as  they  suppose  the 
Evidences  for  it,  do  not  amount  to  a  Demonstration, 
they  reject  it.  All  these,  we  (Christians)  suppose 
to  be  in  a  very  dangerous  and  deplorable  Error  ; 
and  that  this  Error  arises,  not  from  the  Deficiency 
of  Evidence,  but  from  a  Want  of  due  Attention  to 
that  which  is  laid  before  them. 

Idolatry.  Paying  Religious  Worship  to  some 
Idol  which  we  know  to  be  ignorant,  weak  and  help- 
less, argues  gross  Inattention  to  the  Nature  of  Deity. 
But  what  can  equal  the  Folly  and  Stupidity  of  wor- 
shipping Pictures,  Statues,  and  Images,  (Stocks  and 
Stones)  which  can  neither  hear  nor  act?  All  Idola- 
try must  be  most  odious  to  the  great  God,  and  he 
hath  accordingly  declared  His  Abhorrence  of  it  in 
the  strongest  Terms.  Plis  Glory  will  He  not  give  to 
another. 

Ignorance  OF  God,  and  Inattention  to  His 
Character,  must  be  highly  offensive  to  Him.  That 
there  is  a  God,  "  all  Nature  cries  aloud  through  all 
her  Works,''  and  they  must  be  stupidly  Inattentive, 
who  do  not  hear  her  Voice.  And  it  is  our  Duty,  as  well 
as  the  noblest  Employment  of  the  Human  Mind,  to 

study 


14  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

Value,  except  it  be  followed  by  a  corresponding  Be- 
haviour ;  that  is,  unless  it  influences  our  Thoughts, 
Words,  and  Actions,  or  produces  that  good  moral 
Conduct,  wherein  Conformity  to  the  Divine  Will 
consists.     For  the  Devils  believe.  ♦ 

As  God  is  the  moral  Governor  of  the  Universe, 
we  should  not  for  a  Moment  forget  that  all  Things 
are  ordered  by  His  Providence,  and  every  thing  that 
befalls  us  is  of  His  Ordinance,  and  that  it  is  the  Height 
of  Impiety  to  find  Fault  with  any  of  His  Allotments, 
who  orders  all  Events  in  infinite  Mercy  and  Good- 
ness for  the  Whole  of  His  Creation.  That  Con- 
duct, therefore,  which  produces  Happiness,  must 
be  agreeable  to  the  Divine  AVill. 

Love,  Gratitude.  Benevolence  and  Benefi- 
cence, which  are  prominent  Attributes  of  God,  are 
naturally  the  proper,  genuine  Subjects  of^ Love  ;  and 
w^hen  these  Quahties  are  exercised  towards  ourselves, 
they  become  the  proper  Subjects  of  our  Gratitude, 
and  as  we  are  indebted  not  only  for  our  Being,  but 
also  for  every  other  Blessing  we  enjoy,  without  a  sin- 
gle Exception,  to  the  Benevolence  of  the  Deity,  what 
immense  Obligations  are  we  under  to  that  Good  Be- 
ing, to  love  Him  with  all  our  Hearts  and  Souls,  and 
Minds,  and  Strength  !  Especially  when  we  are  as- 
sured by  Revelation  that  "  Eye  hath  not  seen,  nor 
Ear  heard,  neither  have  entered  into  the  Heart  of 

man. 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  15 

study  what  natural  Reason  and  Revelation  inform 
us  of  the  Divine  Character;  for  all  our  Religion 
must  be  founded  upon  the  Ideas  we  frame  of  Him, 
who  is  the  Object  of  it.  The  Heathen  World  sup- 
posed their  Gods  to  be  such  cruel  malevolent  Beings, 
as  to  delight  in  Misery,  and  to  be  appeased  by  Hu- 
man Sacrifices.  How  anxious,  then,  ought  Christians 
to  be,  that  they  entertain  not  erroneous  Notions  of 
the  Attributes,  Character,  and  Will  of  the  Deity 
they  worship. 

Ingratitude  to  that  Good  Being,  who  is  our 
greatest  and  best  Benefactor,  in  whom  we  live  and 
move ;  and  to  be  regardless  of,  and  inattentive 
to,  the  Mercies  and  Benefits,  we  every  Mo- 
ment receive  from  His  Hands,  shows  a  thought- 
less, or  a  stupid  or  perverse  State  of  Mind.  But,  if, 
when  we  are  sensible  of  His  Favors,  we  are  still  un- 
grateful, how  great  must  be  our  moral  Depravity  ! 
And  yet  it  is  probable,  (if  we  may  judge  from  Ap- 
pearances,) that  a  large  Proportion  even  of  thoscjwho 
call  themselves  Christians,  are  of  this  Description. 
How  many  readily  acknowledge  the  vast  Obhga- 
tions  they  are  under,  to  this,  their  greatest  and  best 
Benefactor,  and  yet  in  the  general  Course  of  their 
Lives,  do  not  appear  to  act,  as  if  it  were  any  Part  of 
their  Duty  to  make  Him  suitable  Returns,  by  a  con- 
stant, steady  Obedience  to  all  His  Commands,  which 

is 


16  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

man,  the  Things  that  God  has  prepared  for  those 
w^ho  love  Him."  How  justly  then  did  our  Saviour 
pronounce  this  to  be  the  first  and  great  Command- 
ment. "  The  purest  Motive  of  human  Action  is 
the  Love  of  God.  There  may  be  Motives  stronger, 
and  more  general,  but  none  so  pure.  It  is  indeed 
the  Source  of  every  Thing  which  is  good  in  Man, 
and  of  all  the  Principles  of  Conduct,  it  is  the  safest, 
the  best,  the  truest,  the  highest."*  Towards  the 
Author  of  infinite  Obligation,  Gratitude  is  the  only 
Species  of  Love  that  can  exist. 

Obedience.  As  we  are  the  Creatures  of  God, 
and  Moral  Agents,  and  therefore  accountable,  it  is 
our  highest  Duty  to-  obey  the  Divine  Will  in  every 
Instance,  however  that  Will  be  made  known  to  us, 
whether  by  the  Light  of  Nature,  or  by  Revelation,  or 
by  Experience,  or  by  Expedience ;  and  must  con- 
stitute our  greatest  Happiness,  under  the  Govern- 
ment of  that  Being,  who  will  reward  every  Man  ac- 
cording to  his  Works.  But  our  merciful  Creator, 
(who  knows  whereof  we  are  made,)  does  not  expect 
perfect  unerring  Obedience  from  such  frail  Beings 
as  Men  ;  but  has  declared  that  if  we  hate  Iniquity, 
and  indulge  no  known  Sin,  we  may,  notwithstand- 
ing our  frequent  Failures,  be  accepted  of  Him, 
through  the  Mediation   of  His  Son  Jesus  Christ. 

Obedience 

*  Paley. 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  17 

is  the  Way  alone,  in  which  we  can  hope  to  please 
Him,  or  satisfy  our  own  Minds  that  we  are  grateful, 
for  Faith  without  due  Affection  for  the  Object  of  it 
will  be  of  little  Avail,  however  firm  and  sincere  it 
may  be.  "  Shew  me  thy  Faith  without  thy  Works, 
and  I  will  shew  my  Faith  by  my  Works." 


Disobedience.  As  God's  Will  is  always 
wisest  and  best,  every  Deviation  from  it  must  be 
criminal,  and  there  is  no  Sin  or  faulty  Behaviour, 
whatever,  that  is  not  contrary  to  it.  If  this  be 
true,  there  cannot  be  any  further  Dispute  about  the 
Necessity  of  good  Works,  in  Order  to  our  Accept- 
ance with  God ;  for  though  the  word  Morality  is 
nowhere  mentioned  in  the  Gospel,  yet  Terms  of  the 
same  Import  abound,  as  e.  g.  Obedience,  Right- 
eousness, Well- Doing,  denying  Ungodliness,  Walk- 
ing by  Faith,  Good  Works,  Virtue,  the  Right- 
eousness which  is  of  God,  by  Faith,  and  a  Variety 
of  synonymous  Expressions  scattered  throughout  the 
New  Testament,  set  in  the  strongest  Light  the  great 
Importance  of  Morality  and  good  Works,  and  of 
Obedience  as  the  End  of  Faith.  ^'  What  doth  the 
Lord  thy  God  require  of  thee,  but  to  fear  the  Lord 

thy 

3 


18  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

Obedience  to  the  Divine  Laws  is  enforced  upon  us 
through  the  whole  Scriptures,  in  the  strongest  and 
most  expHcit  Terms  that  can  be  imagined,  and  the 
whole  historical  and  prophetic  Parts  of  the  Old 
and  all  the  Precepts  of  the  New  Testament,  con- 
spire to  inculcate  it  upon  us  by  all  the  Sanctions 
which  either  this  Life,  or  that  which  is  to  come,  can 
furnish.  No  religious  Observances,  no  Homage  nor 
Worship  we  can  possibly  pay  our  Creator,  can  ever 
come  in  Competition  with  Morality,  that  is  with 
doing  the  Will  of  God.  "  Behold,  to  obey  is  bet- 
ter than  Sacrifice,  and  to  hearken  than  the  Fat  of 
Rams."  It  is  true  that  such  is  the  Frailty  of  our 
Nature,  and  so  many  and  great  are  the  Temptations 
and  Allurements  by  which  we  are  assailed,  that  none 
of  us  ever  come  up  to  the  Standard.  But  if  Love  to 
God  be  supreme  in  our  Hearts  above  every  other 
Love,  our  Obedience  to  His  Will  will  be  as  Perfect 
as  our  Nature  admits. 

Repentance.  As  we  are  all  Sinners,  and  all 
guilty  before  God,  a  hearty  Sorrow  for,  and  a  real 
Turning  from,  all  our  past  Sins  and  Offences,  are 
both  by  right  Reason,  and  the  Terms  of  the  Gos-* 
pel,  made  indispensable  Conditions  of  Pardon  and 
Acceptance  with  God,  and  as  necessary  as  Faith, 
in  Order  to  Salvation.  The  Term  Repentance  in- 
volves in  it  a  steady  Course  of  virtuous  Obedience 

throughout 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  19 

thy  God,  to  walk  in  all  his  Ways,  and  to  love  Him, 
and  to  serve  the  Lord  thy  God  w^ith  all  thy  Heart 
and  with  all  thy  Soul?'' 


Living  in  a  Course  of  vicious  Indulgence, 
without  Consideration,  or  without  Coinpunctioii  or 
Reflection,  denotes  a  most  heedless  or  abandoned 
Character,  and  is  utterly  destructive  of  all  our 
Hopes  of  a  happy  Futurity.  The  future  State  of 
the  Blessed  in  Heaven  is  represented  in  the  Gospel 
as  a  social  State  of  perfect  Holiness,  into  which  No- 
thing can  enter  thatdefileth,  that  worketh  Abomina- 
tion, or  maketh  a  Lie.  No  one,  therefore,  who  dies 
in  the  conscious  Indulgence  of  any  known  Sin,  can 
have  any  Reason,  from  any  Thing  revealed  in  the  Bi- 
ble, to  hope  to  inherit  eternal  Life  ;  since  there  is  no 
Repentance  in  the  Grave.  It  is,  therefore,  incumbent 
on  each  to  turn  from  all  his  Iniquities  without  a  sin- 
gle Exception,  by  humble  and  sincere  Repentance, 
and  then  as  far  as  Repentance  avails,  he  will  be  en- 
titled by  the  Word  of  God  to  an  Inlieritance  among 
them  that  are  sanctified.  But  let  no  one  sin  under 
a  Notion  that  he  will  repent  hereafter.  For,  beside 
the  Consideration  that  he  does  not  know  that  he 
shall  ever  live  to  that  hereafter,  he  should  seriously 

consider, 


20  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

throughout  our  whole  Lives.  The  Cause  of  Salva- 
tion, is  the  free  Bounty  and  Mercy  of  God,  but  it 
is  a  Favour  offered  us  in  the  Gospel,  upon  the  ex- 
press Condition  of  Newness  of  Life,  and  new  Obedi- 
ence. "  God  will  render  to  every  one  according  to 
his  Deeds,  to  them,  who  by  patient  Continuance  in 
good  Works,  (as  it  ought  to  be  translated,)  seek  for 
Glory,  and  Honour,  and  Immortality,  Eternal 
Life."  But  as  Repentance,  however  sincere,  and 
our  future  Obedience,  however  perfect,  cannot  make 
any  Compensation  for  past  Offences,  so  Natural 
Religion  affords  no  Grounds  upon  which  we  can 
rely,  that  mere  Repentance  could  reinstate  us  in  the 
Divine  Favour.  But  Revelation  informs  us,  that 
our  Saviour  has  made  Repentance  through  Faith  in 
Him  available  to  our  Acceptance  with  God. 

Hope.  From  the  perfect  Rectitude,  Benevo- 
lence, and  Immutability  of  the  Deity,  all  who  be- 
lieve and  obey,  may  with  the  utmost  Confidence 
hope  in  His  Mercy,  and  the  Hope  of  a  blessed  Im- 
mortality, if  well  grounded,  is  a  never  failing  Source 
of  Satisfaction.  It  yields  us  the  greatest  Happiness 
while  we  live,  and  in  the  Hour  of  Death,  the  great- 
est and  best  Support. 

Fear.     As  God  has  declared  His  utmost  Detes- 
tation of  Sin  and  all  Iniquity,  and  that  He  will  pun- 
ish 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  21 

consider,  that  his  Habits  of  Sin  and  Vice  may  be- 
come so  inveterate  as  to  render  it  morally  impossi- 
ble for  him  to  carry  his  Resolution  into  Practice. 
For  it  is  certain  that  Repentance  is  no  easy  Matter, 
when  Indulgence  in  Vice  has  become  habitual. 


Despair.  To  have  no  Hope  in  God,  must  be 
the  most  miserable  State  to  which  an  accountable 
Being  can  be  reduced.  As  our  whole  Destiny  de- 
pends upon  the  Great  Disposer  of  all  Events,  if  we 
are  conscious  that  our  Character  and  Conduct  are 
such  as  to  preclude  all  Hope  of  His  Favour,  we  are 
of  all  Men  the  most  miserable.  But  we  ought  never 
to  despair,  if  we  comply  with  the  Terms  prescribed 
in  His  Gospel,  for  He  is  a  God,  long-suffering,  for- 
giving Iniquity,  Transgression  and  Sin,  and  will  most 
certainly  fulfil  all  His  Promises. 


Living  without  the  Fear  of  God,  is  in  Ef- 
fect to  give  up  ourselves  to  all  Manner  of  Vice  and 
Immorality,  and  to  reduce  ourselves  to  that  State  of 
Moral  Turpitude,  which  must  terminate  in  Despair 

and 


22  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

ish  all  Evil  Doers,  we  ought  to  be  most  careful  lest 
in  any  Thing  we  offend  Him.  It  is  true,  indeed, 
that  Fear  is  not  the  most  noble  Motive  to  Action  ; 
but,  he  who  begins  to  abstain  from  a  vicious  Course 
through  Fear,  may,  and  often  does,  when  his  bad 
Habits  are  broken  in  upon,  come  to  serious  Reflec- 
tions, and  to  be  actuated  by  more  worthy  Princi- 
ples. The  Fear  of  the  Lord  is  indeed  the  Begin- 
ning of  Wisdom,  but  it  ought  to  proceed  on  to  Love. 


A  Sense  of  the  Omnipotence  and  Omnis- 
cience of  God,  and  our  entire  Depend  a  nce 
upon  Him  for  our  Existence,  and  every  Enjoyment, 
ought  to  be  continually  present  to  our  Minds ;  for 
there  is  no  other  Consideration  that  will  so  effectu- 
ally lead  us  to  right  Conduct  in  every  Relation  we 
sustain,  as  a  firm  Faith  and  Persuasion,  that  we  are 
every  Moment  in  the  Presence  and  under  the  In- 
spection of  an  Almighty,  All-righteous  God,  nor  can 
any  other  Considerations  induce  us  more  powerful- 
ly to  place  our 


Trust  and  Reliance  upon  Him.  We  ought, 
therefore,  to  commit  all  our  Cares  and  Concerns  to 
Him  who  careth  for  us,  not  only  in  Things  pertain- 
ing to  this  Life,  but  to  those  of  a  Future  and  more 

durable 


VICES  AxND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  23 

and  Perdition.  Fear,  though  an  inferior  Motive, 
places  the  Man  who  has  it  in  a  Situation  much  pref- 
erable to  his,  who  lives  without  it.  Let  us  be  care- 
ful, then,  how  we  cast  off  the  Fear  of  God. 


Thoughtlessness,  and  Neglect  of  Duty, 
are  perhaps  the  most  common  Faults  that  Mankind 
are  apt  to  fall  into.  Engrossed  with  the  Cares  and 
Pleasures  of  the  World,  "  they  forget  the  God  that 
made  them,  and  lightly  esteem  the  God  of  their  Sal- 
vation." How  a  Being,  who  professes  to  be  gov- 
erned by  Reason,  can  excuse  such  Thoughtlessness, 
to  himself,  is  not  easy  to  say  ;  but  it  is  certain,  that 
it  is  a  most  dangerous  State  of  Mind,  and  shows  an 
utter  Absence  of  those  Considerations,  which  are 
so  well  adapted  to  lead  him  to  his  Duty,  and  his 
Happiness. 


Inattention,  Disregard.  "  God  is  not  in  all 
his  Thoughts,"  says  the  Psalmist,  of  the  Wicked. 
He  who  has  no  Trust  in,  or  Reliance  upon,  that 
Being,  upon  whom  his  present  and  future  Condition 
depends,   cannot  have  any  pleasurable  Prospect  of 

Happiness, 


21.  VIRTdES  AND  GRACES  TO  BE  CULTIVATED. 

durable  one  5  and  to  repose  ourselves  with  the  ut- 
most Confidence  and  Assurance  upon  all  His  Prom- 
ises, which  He  has  graciously  given  us  in  His  Word. 
For  He  never  faileth  those  who  put  their  Trust  in 
Him,  and  to  know  that  we  have  an  Almighty  Friend, 
upon  whom  we  can  certainly  rely,  must  afford  us  the 
greatest  Satisfaction  we  can  enjoy  in  Life  or  Death 

Resignation,  Submission  to  the  Divine  Will. 
This  Duty  results  from  the  acknowledged  Wisdom, 
Goodness,  Rectitude,    Omniscience,  and  Superin- 
tendence of  the  Deity,  on  the  one  Hand,  and  our  Ig- 
norance, Imperfection,    and  entire  Dependance  on 
Him,  on  the  other.      It  is  therefore  a  most  reasona- 
ble Duty,  and  enforced  upon  us,  both  by  Natural  and 
Revealed  Religion,  and  is  most  Acceptable  to  God, 
as  it  exemplifies  a  Disposition  to  conform  to  His  Will 
which  is  our  highest  possible  Attainment.     It  must, 
however,   be  confessed  to  be  a  Duty  extremely  diffi- 
cult in  many  Instances  to  perform,  in  its  full  Extent. 
But   to  animate   and  encourage  us  in  such   trying 
Cases,  we  should  recollect  the  Example  of  our  Lord, 
who  in  the  days  of  His  Humiliation,  with  the  Pros- 
pect of  a  most  painful  Death  full  before  Him,  pray- 
ed  that  not  his   Will,  but  his  Father's,  might  be 
done  ;    and  who  has  taught  us  to  make  it  Part  of  our 
daily  Prayer  that  the  Will  of  God  might  be  done  on 
Earth  as  it  is  in  Heaven.     Nor  can  any  Situation  in 

whicli 


•        or  riiE        '/. 
VICES  AND  ILL -DISPOSITIONS  TO  BE  AVOIDfet)/^  ,      25  ^   ? 

Happiness,  with  respect  to  Futurity,  but  all  before 
him,  must  be  a  Scene  of  the  greatest  Uncertainty,  or 
gloomy  Despair.  j 

Discontent,  Impatience,  Repining  under  the  ] 

Awards  of  Providence ;   or  arraigning,  or  finding  \ 

Fault  with  the  Divine  Dispensations.  As  we  are 
under  the  Moral  Government  of  God,  and  His  Will 
is  our  Supreme  Law,  and  as  all  the  Events  and  Ac-  - 

cidents,   (as  we  call  them,)  of  Life,  make  Part  of  \ 

that  Moral  Discipline  we  are  under,  every  Sentiment 
or  Expression  of  Impatience  or  Discontent  is  crim-  ; 

inal.  But  arraigning  the  Justice  or  Benignity  of 
Providence,  is  not  only  grossly  arrogant,  in  Crea- 
tures so  ignorant  as  we  are,  but  being  in  direct 
Opposition  to  the  Divine  Will,  is  one  of  the  most  ^ 

odious  in  the  Sight  of  Heaven  of  any   Disposition  i 

we  can  indulge.     All  this.  Reason  and  Natural  Re- 
ligion plainly  teach  us.     But  if  we  recur  to  Revela- 
tion, how  strongly  do  we  find  such  Conduct  repro- 
bated, and  Resignation  to  the  Will  of  God  inculca-  i 
ted  !     We  ought  never  to  conceive  of  our  Moral 
Governour,  as  an  arbitrary  Sovereign,  but  as  being, 
in  every  Instance,  entirely   influenced  by  His   own 
adorable  Attributes  of  Justice,  Truth,  Wisdom  and  i 
Goodness.     And  such  a  Being,  though  possessed  of 
infinite  Power,  can  never  do  any  Thing  unkind,  un- 
wise, false  or  unjust,  for   there   must  be  always  \ 
»     ;.                                                                         the 

4  1 


26  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

which  we  can  be  placed  exempt  us  from  the  Per- 
formance of  this  Duty,  whether  in  Prosperity  or  Ad- 
versity, in  Sickness  or  Health,  in  Life  or  Death. 
"  In  the  day  of  Prosperity  be  joyful,  but  in  the  day 
of  Adversity  consider." 

Honour,  Reverence,   Worship,  Adoration, 
Praise,     Thanksgiving,    Prayer,    Devotion. 
Our   Obligation  to  perform  this  Class  of  Duties, 
arises  from  th^  transcendent  Attributes  of  God,  and 
our   Dependance  upon  Him  ;  that  is,  from  what  He 
is  in  Himself,  and  from  what  He  is  to  us.      And  we 
ought  to  honour,  reverence,  worship,  and  adore  the 
Deity,  as  the  only  Self-Existent,  Infinite,  Almighty, 
Immutable,  Omniscient,  Incomprehensible  Being, 
that  is,  for  His  physical  Attributes.      But  we  bless 
and  praise,  thank  and  pray  to  Him,  as  our  Creator, 
our  righteous  Ruler,  and  Moral  Governour,    who 
orders  all  Things  in  Infinite  Mercy  and  Goodness  to 
the  whole   Creation,    (and  more  especially  for  his 
Goodness  to  ourselves    in  particular ;)    and  for  all 
His  other  moral   Perfections,   as  His  Rectitude, 
Holiness,  Wisdom,  Justice,  and  Truth,  which,   as 
His  Creatures,   we  are  interested  in ;    and  which 
make  Him  the  Object  of  our  highest  Love,  Grati- 
tude, Honour  and  Praise.     Devotion  is  a  lively  Ex- 
ercise and  Expression  of  those  Affections,  which  we 
owe  to  the  Supreme  Being  ;   as  Reverence,  Grati- 
tude, 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  27 

the  most  perfect  Harmony  between  His  physical 
and  moral  Attributes,  and  what  further  can  we 
look  for,  or  even  wish?  Resignation,  therefore,  to 
the  Divine  Will,  is  agreeable  to  the  highest  Reason. 

Dishonouring  God,  by  Irreverence,  Ne- 
glecting Worship,  Prayer  and  religious  Du- 
ties, BY  Profaneness,  Perjury,  Blasphemy, 
&/C.  As  there  cannot  be  any  Religion  where  God  is 
not  honoured,  so  positively  to  dishonour  Him  is  a 
Dereliction  of  all  Religion.  No  one  can  presume 
upon  the  Divine  Favour,  who  habitually  neglects  his 
Worship,  and  all  religious  Duties,  who  never  ac- 
knowledges His  Providential  Care,  who  never  prays 
to,  or  adores  Him.  But  much  less  can  they  have 
any  Hope  in  His  Mercy,  who  by  Perjury,  or  by 
customary  Profaneness  (as  Cursing  and  Swearing,  to 
which  there  does  not  appear  to  be  the  least  rational 
Inducement  or  Temptation,)  or  by  gross  Blasphemy, 
or  other  irreverent  or  criminal  Conduct  or  Beha- 
viour, throw  Contempt  upon  Him,  Who  alone  is 
worthy  of  all  the  Glory  and  Honour  which  his  ra- 
tional Creatures  can  pay. 

But  we  ought  to  be  upon  our  Guard,  lest  we 
trust  to,  or  rest  in  Acts  of  Devotion,  (however 
fervent  they  may  be,  or  how  often  soever  repeated,) 
as  the  Whole  of  our  Duty ;  and  remember  that  our 
Lord  has  told  us,  "  that  God  will  have  Mercy,  and 

not 


28  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

tude,  Hope,  Desire,  Trust,  and  Resignation ;  all 
which,  conspire  to  encourage  and  animate  us  in  our 
Christian  Duties,  and  ought,  daily,  to  be  religiously 
performed.  That  rational  Creatures,  who  are  con- 
tinually receiving  so  many,  and  so  great  Favours, 
from  the  universal  Parent,  should  make  Him  all  the 
Returns  of  Gratitude  in  their  Power,  must  certainly 
be  a  natural  Sentiment ;  and  we  accordingly  find 
the  most  savage  and  ignorant  Nations  show  some 
Tokens  of  Religion,  or  use  some  method  of  expres- 
sing their  Regards  or  Gratitude  to  their  Gods,  how- 
ever uncouth  or  absurd  they  may  appear  to  us.  It 
then  certainly  becomes  us,  who  are  favoured  with  so 
much  Knowledge  of  the  Deity,  and  of  that  Wor- 
ship, which  is  most  acceptable  to  Him,  daily  and 
devoutly  to  adore  and  worship  Him,  in  the  Way 
which  He  has  appointed.  We  ought,  moreover, 
particularly  to  remember,  that  all  our  Prayers  and 
Praises,  and  all  our  Addresses  to  the  Deity,  be  of- 
fered in  the  Name  of  our  Lord  Jesus  Christ,  by 
whom  alone  we  have  Access  to  God,  and  whom 
the  Father  always  heareth. 

"  The  Use  of  the  Offices  of  Devotion  is  to  excite 
the  Feelings  of  Devotion;  the  Use  of  the  Feelings 
of  Devotion  is  to  produce  the  Duties  of  Life."* 
Under  the  Term,  Prayer  to  God,  we  commonly 
comprehend  : — 

First,  Praise  and  Adoration  ;    for  his  physical 

and 


Tawcctt. 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  29 

not  Sacrifice."  That  is.  He  esteems  the  Perform- 
ance of  moral  Duties,  and  Obedience  to  His  Will, 
before  the  warmest  and  most  seraphic  Devotion  that 
Man  can  pay.  And  this  Caution  is  the  more  neces* 
sary,  as  Mankind  have,  in  all  ages,  been  prone  to 
substitute  Faith  and  religious  Observances,  in  the 
Room  of  Justice,  Charity  and  Rectitude  of  moral 
Behaviour.  "  These  Things  we  ought  to  do,  and 
not  to  leave  the  others  undone."  Always  remem- 
bering, that  we  shall  be  judged  according  to  our 
Works,  "Not  every  one  who  saith  unto  me  Lord  ! 
Lord  !  shall  enter  into  the  kingdom  of  Heaven  ;  but 
he  who  doeth  the  Will  of  my  Father,  who  is  in 
Heaven." 

It  has  been  objected  against  the  Duty  of  Prayer, 
that  as  the  Deity  is  in  His  Nature  unchangeable, 
Prayer  is  so  far  from  being  a  Duty,  that  it  is  an  Af- 
front to  the  Divine  Majesty,  as  in  every  Act  of 
Prayer,  we  hope  or  expect  to  produce  a  Change  in 
Him,  in  whom  we  profess  to  believe  there  is  no  "  Va- 
riableness or  Shadow  of  Change."  But  the  Objec- 
tion is  removed,  when  we  consider  that  He  has  Him- 
self directed  us  to  pray  to  Him  in  all  our  Wants, 
and  to  make  our  Supplications  to  Him.  And  furth- 
er, when  we  consider  that  although  we  cannot,  by 
any  Prayers  we  can  offer,  make  any  Change  in  the 
Deity,  or  in  any  of  His  Determinations,  yet  fervent 
Prayer  may  produce  such  a  Change  in  the  sincere 

Supplicant, 


30  VIRTUES  AND  GRACES  TO  BE  CULTirATED. 

and  moral  Attributes;  and  for  his  Providence, 
exercised  in  the  Government  of  the  World. 

Secondly,  Prayer^  properly  so  called ;  for 
spiritual  Favours,  as  Faith,  Repentance  and  Obe- 
dience, and  especially  for  the  Pardon  of  our  Sins 
and  Assistance  of  the  holy  Spirit ;  and  for  temporal 
Blessings,  as  Life,  Health,  Soundness  of  Mind  and 
Body,  competent  Support,  and  generally,  for  every 
Blessing  of  Life. 

Thirdly,  Thanksgiving ;  for  spiritual  Fa- 
vours, as  the  Light  of  the  Gospel,  for  the  Mission 
of  Jesus  Christ,  the  Means  of  Grace,  Religious 
Education,  &/C.;  and  for  all  temporal  Favours,  as 
the  Continuance  of  Life,  Health,  Friends,  &/C.  &/C. 
Fourthly,  Intercession  ;  for  all  Mankind,  our 
Nation,  our  Friends,  all  who  are  in  Affliction,  &/C. 
but  always  with  Submission  and  Resignation  to  the 
Divine  Will. 

Zeal  ;  or  an  earnest  Endeavour  to  promote  the 
Honour  of  God ;  to  propagate  the  Knowledge  of 
Him  and  His  Will,  among  those  who  are  ignorant 
of  Him,  is  the  Duty  of  every  one.  To  vindicate 
His  Laws  and  Providence,  and  to  do,  with  Pru- 
dence, all  in  our  Power  to  advance  His  Religion  in 
the  World,  and  in  our  own  Hearts.  Animated  by 
that  Love,  Gratitude,  and  Reverence  we  owe  to 
our  greatest  and  best  Benefactor,  and  the  Charity 

we 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  Si 

Supplicant,  as  may  qualify  him  for  the  Reception 
of  a  Favour,  which,  otherwise,  his  Maker  might  not 
think  fit  to  bestow.      When  we  address  the  Deity, 
it  becomes  us  to  do  it  with  the  most  profound  So- 
lemnity, Seriousness  and  Reverence,  and  the  closest 
Attention,   and  never  suffer  our  Minds  to  wander 
from  the  Business  before  us.       But  many  Persons, 
either  from  Negligence  or  constitutional  Infirmity, 
do   suffer  their  Minds  to  be  led   away  from  their 
Duty,  and  really  offer  to  their  Maker  no  more  than 
the  mere  Words  of  their  Mouths,  instead  of  their 
most  devout  and  hearty  Affections.     But  this  is  not 
Prayer ;  it  is  only  running  over  a  Form  of  Words, 
which  have  no  more  Efficacy  to  obtain  the    Object 
of  our  Requests,  than  if  we  read  our  Petitions  in 
the  Words  of  a  Language  with  which  we  were  utter- 
ly unacquainted.     And  this  is,  in  Fact,  the  Case  of  a 
very  large  Proportion  of  those  in  Popish  Countries, 
who    read   their    Prayers    couched    in  the  Latin 
Tongue.       But   Protestants  are    better   informed. 
They  are  taught,  that  no  Prayers  can  be  acceptable 
to  God,  which  do  not  come  from  the  Heart ;   which 
certainly  they  cannot  do,  when  they  are  offered    in 
an  unknown  Tongue,  or  when  the  Supplicants  offer 
only    the    Words     of  their    Mouths,    while    their 
Thoughts  are  wandering  to  the  Ends  of  the  Earth. 

LuKEWARMNEss    and   Indifference,  Enthu- 
siasm and  Fanaticism.     Both  these  tempers  are 

equally 


32  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

we  owe  to  all  our  Fellow  Creatures^  we  ought  to 
exert  ourselves,  by  all  honest  Means,  to  promote  all 
Schemes  evidently  calculated  to  advance  the  Glory 
of  God,  and  the  Welfare  and  Happiness  of  Society. 
For  it  is  evident,  that  if  such  Endeavours  were  uni- 
versal, or  even  general,  the  Condition  of  the  World 
would  be  improved  beyond  all  Calculation. 

But  our  Zeal  should  be  always  accompanied 
with  Prudence.  Imprudent  Zeal  has  often  done 
more  Hurt  than  Good.  Our  Zeal  is  never  more 
unequivocally  laudable,  than  when  it  is  exerted  for 
the  Good  of  our  Neighbour. 

"  That  Zeal  is  only  safe,  only  acceptable,  which 
increases  Charity  directly ;  and  because  Love  to 
our  Neighbour  and  Obedience  to  God,  are  two 
great  Portions  of  Charity,  we  must  never  account 
our  Zeal  to  be  good,  but  as  it  advances  both  these^ 
if  it  be  in  a  matter  that  relates  to  both  ;  or  several- 
ly, if  it  relates  severally."* 

Trust  in  Providence.  That  the  Universe, 
the  whole  Creation  of  God,  is  governed  by  his 
Providence,  is  not  only  the  Belief  of  all  Christians, 
but  even  of  those  Deists,  who  beUeve  in  a  future 
State  of  Retribution.  For  they  believe,  that  as  the 
Benevolence  of  the  Deity  was  the  Motive,  which 
led  Him  to  create  the  World,  the  same  Benevo- 
lence must  have  induced  Him  to  govern  it,  so  that 

the 

^  Bishop  J.  Taylor. 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  33 

equally  contrasts    to  that  Zeal,  which  the  Gospel 
approves.      The  first  in  Defect,  the  second  in  Ex- 
cess.   .Those  of  the  former  Temper  show  a  faulty 
Coldness  and  Inattention  to  the  Duties  of  our  com- 
mon   Profession,  which   the    Gospel    disapproves. 
Those  of  the  latter,   quitting  human  Reason,  and 
pretending  to  peculiar  Sanctity,  and  extraordinary 
Communications  of  the  holy  Spirit,  have  frequently, 
under  a  Pretence  of  a  Zeal  for  God,  been  guilty  of 
the  most  extravagant  and  criminal  Conduct.     Wit- 
ness that  uncharitable,  persecuting  Temper,  the  gen- 
uine Offspring  of  Enthusiasm  and  Fanaticism,  which 
has  at  Times  been  productive  of  so  many  Murders, 
Massacres  and  Miseries,    in  past  Ages  5   and  which 
still  subsists,  notwithstanding  the  more   enlightened 
State  of  the  World,    to  the  Disgrace,  not  only  of 
Christianity,  but  of  human  Nature.     An  ardent  De- 
sire to  propagate  our  own  peculiar  private  Opinions 
or  Sentiments,  has  often  been  mistaken  for  a  true 
religious  Zeal ;    when,  probably,  the  real  Motives 
have  been  no  better  than  mere  Pride,  Ignorance,  or 
Bigotry.     For  Rehgion  being  an  Exercise  of  the 
Understanding  and  of  the  Heart,  the  Principles  and 
Affections  of  which   are  to  regulate  our  Conduct, 
Nothing  can  be  more  wrong,  than  to  injure  or  op- 
pose another,    for  acting  agreeably  to  the   highest 
Principles  of  his  Nature. 

Distrust  of  Providence.      As  the  World  is 
under  the  Government  of  that  Great  Being,  whose 

Benevolence 
5 


34  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

the  greatest  possible  Happiness  should  finally  result 
from  the  vast  and  extensive  Plan  of  Providence, 
which  reaches  from  Eternity  to  Eternity. 

Now  we  immediately  perceive,  that  in  a  Scheme 
so  extensive  and  compHcated,  of  which  we  know 
but  an  infinitely  small  Part,  (indeed  of  which  we 
may  be  said  to  know  Nothing ;)  there  must  occur 
a  thousand  Appearances,  which  we  cannot  recon- 
cile to  our  narrow  Notions  of  the  Divine  Wisdom 
and  Benevolence.  But  as  we  daily  see  numerous 
Instances,  in  the  Course  of  Things,  that  show  Be- 
nevolence, though  mixed  with  others  that  have  the 
Appearance  of  Severity,  we  may  safely  conclude, 
from  the  acknowledged  Character  of  the  Deity,  that 
those  Instances  of  Severity  are  necessary,  in  Order 
to  procure  the  greatest  possible  Sum  of  Happiness 
to  the  Whole.  How  this  can  be,  indeed,  we  no 
more  know,  than  how  Creation  was  performed, 
which,  nevertheless,  we  firmly  believe.  And  al- 
though, in  the  course  of  Providence,  the  Virtuous 
sometimes  suffer  Pain,  and  the  Vicious  enjoy  Hap- 
piness, in  the  present  State  5  yet  we  must  remem- 
ber, that  this  is  a  State  of  Probation,  (and  that  this 
Order  of  Things  contributes  to  make  it  such,)  and 
not  a  State  of  Retribution.  But  that  in  a  future 
one,  every  Inequality  will  be  adjusted,  and  suffering 
Virtue  be  fully  and  completely  compensated.  We 
ought,  then,  to  submit,  devoutly  and  patiently,  to 
the  Dispensations  of  Providence,  under  which  we 

may 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  35 

Benevolence  induced  Him  to  create  it,  we  know 
that  it  must  be  administered  with  perfect  and  con- 
summate Wisdom,  Justice  and  Goodness.  This 
Consideration  should  teach  us  that  all  Murmuring 
and  Repining  at  its  Dispensations  is  highly  crim- 
inal ;  that  however  dark  and  disconsolate,  however 
gloomy  and  even  wrong,  the  Course  of  Events  may 
sometimes  appear  to  our  ignorant  and  discontented 
Minds,  yet  that  we  should  never  lose  Sight  of  that 
great  Truth,  that  the  "  Judge  of  all  the  Earth  will 
do  right;"  that  all  His  Doings  are  not  only  wise 
and  good,  but  wisest  and  best,  and  that  all  our  Ob- 
jections to  the  Rectitude  of  the  Divine  Administra- 
tions, arise  from  our  Ignorance  or  Perverseness. 
The  World  is  governed  by  general  Laws,  and  as 
Men  live  in  Society,  it  must  be,  that  when  one 
Man  suffers  for  his  Vices,  his  innocent  Family  and 
near  Connexions,  how  virtuous  soever  they  may  be, 
must  suffer  with  him.  It  is  the  Order  of  Nature, 
and  unavoidable ;  and  all  Attempts  to  change  this 
Course  of  Things  are  dangerous,  and  injurious  to 
the  Security  and  Happiness  of  Society,  as  a  little 
Reflection  will  demonstrate.  For  Example,  when 
an  unprincipled,  ambitious  Tyrant  oppresses  his 
Subjects,  or  without  any  Provocation,  invades  the 
Territory  of  his  unoffending  Neighbours,  and  carries 
Fire  and  Sword,  Devastation  and  Ruin  through  the 
World,  a  benevolent  Mind  might  be  induced  to  ap- 
prove 


36  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

may  suffer  for  a  while.      For  these  Dispensation? 
we  are  convinced,  will  contribute  to  the  Good  ( 
the  Whole ;  and  indeed,  we  may  rejoice,  when  w 
reflect,  that  they  will  eventually  turn  out  for  ou 
own  Good,  and  that,  finally,  we  shall  receive  an  am 
pie  Reward  for  every  Suffering  we  shall  have  under 
gone  to  promote  the  universal  Good.     But  notwith 
standing  the  apparent  Inequalities,  which  we  ob 
serve  in  the  Distributions  of  Providence  in  this  Life 
we  find,  nevertheless,   that  a  Course  of  Virtue,  h 
much  more  frequently   productive  of  our  temporal 
Happiness,  than  a  Course  of  Vice, 

Events  are  all  ordered  by  Providence,  and  arc 
entirely  out  of  our  Power.  We  may  lay  Schemes 
with  the  utmost  Deliberation,  guard  against  every 
Obstacle  that  occurs  to  our  View,  or  that  our  Ima- 
ginations can  suggest,  and  be  as  active  and  vigilant 
in  our  Pursuits  as  our  Nature  admits,  yet  such  is 
the  Uncertainty  of  all  human  Affairs,  and  so  great 
is  our  Ignorance,  that  we  can  never  assure  ourselves 
of  Success.  No  human  Pursuit  always  succeeds. 
But,  still  it  is  true,  that  the  best  laid  Plans  are  the 
most  likely  to  answer  our  Wishes.  All  that  is 
meant  is,  that  no  Projects  that  we  can  form,  can 
ever  be  depended  upon  with  Certainty.  Probability, 
in  a  greater  or  less  Degree,  is  the  nearest  Approach 
we  can  make  to  it,  and  in  Reference  to  this  we  must 
direct  our  Conduct. 

Now 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  37  . 

prove  the  Assassination  of  such  a  Monster;  might 
think  it  not  only  lawful,  but  meritorious,  and  that  it 
would  contribute  greatly  to  the  public  Happiness. 
But  we  are  entirely  ignorant  of  the  Effect  such  an 
Action  might  produce ;  for,  very  possibly,  the  De- 
struction of  one  Tyrant  might  raise  up  two  or  three 
more,  each  of  which  might  prove  as  injurious  to  So- 
ciety as  the  one  we  destroyed,  and  the  World  be  in- 
jured by  our  officious  Interference.    And  besides,  the 
Rule  of  Law  is  "  Thou  shalt  do  no  Murder."     We 
must  not  do  Evil  that  Good  may  come.      The  Evil 
is  certain,  the  Good  uncertain,   for  we  know  No- 
thing of  Events,  and  it  is  our  Duty  to  submit  to  His 
Will,  who  has  given  us  a  Law,  which  we  transgress 
at  our  Peril.     Nothing  but  an  absolute  Certainty  of 
the  Event  of  any  Action  of  ours,  can  justify  the 
Breach  of  any  plain  Law  ;   and  so  great  is  our  Igno- 
rance, that  we  can  never  be  absolutely  certain  of 
the  Event  of  any  one  human  Action  whatsoever. 
The  Inference  is  plain,  that  we  never  should  attempt 
to  extricate  ourselves  from  any  Evil,   Embarrass- 
ments, or  any  untoward  Circumstances  we  may  find 
ourselves  involved  in,  by  any  Methods,  or  any  Ac- 
tions, which  we  know  to  be  forbidden  by  Him,  who 
only  hath  a  Right  to  all  our  Obedience.     For  "  God 
never  made  His  works,  for  Man  to  mend."     Acci- 
dent^ and  Chance^  and  Fortune^  are  Words  which 
we  often  hear  mentioned,  and  much  is  ascribed  to 

them 


38  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

Now  several  important  practical  Inferences  follow 
from  these  Premises,  to  which  it  is  our  Interest  to 
attend. 

First ;  That  we  ought  to  look  to  the  Great  Dis- 
poser of  all  Events,  to  prosper  our  lawful  Under- 
takings. 

Second  ;  That  we  submit  without  Murmuring  to 
all  Events,  as  coming  from  the  Wisest  and  Best 

of  Beings. 

« 

Third  ;  That  we  be  not  too  sanguine  in  our  Ex- 
pectations of  Success  in  any  of  our  Pursuits,  lest 
we  meet  with  cruel  Disappointment. 

Fourth ;  That  we  never  pride  ourselves  upon  our 
Success,  or  boast  as  if  our  own  Bow  had  gotten  us 
the  Victory ;  but  that  we  ascribe  all  our  good  For- 
tune, as  we  call  it,  to  the  Governour  of  the  World. 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED  3^ 

them  in  the  Life  of  Man ;  but  they  are  either  Words- 
without  Meaning,  or,  as  far  as  they  have  any  Signifi- 
cation, they  are  no  other  than  Names  for  the  un- 
known Operations  of  Providence;  for  it  is  certain^ 
that  in  God's  Universe,  Nothing  can  come  to  pass- 
causelessly,  or  in  vain,  or  at  random. 

These  Considerations  most  pointedly  show  us  the 
vast  Importance  of  Patience,  Acquiescence,  and 
humble  Submission  to  the  Divine  Will,  under  the 
Evils  of  Life ;  nor  can  these  Virtues  be  too  warmly 
urged,  as  they  are  not  only  highly  pleasing  to  God, 
but  so  conducive  to  our  own  best  Feelings,  whereby 
these  Evils  are  greatly  alleviated. 

The  Doctrine  of  a  superintending  Providence 
teaches  us  both  the  Futility  and  Impiety  of  great 
Anxiety,  with  respect  to  our  worldly  Aflfairs.  It 
is  futile,  because  no  Thoughts  of  ours,  however  in- 
tense, can  have  the  least  Tendency  to  procure  the 
Object  of  our  Wishes;  and  it  is  impious,  be- 
cause such  Anxiety  is  always  accompanied;  with  a 
Defect  of  Resignation  to  the  Divine  Will.  Let  us 
then  humbly  leave  the  Government  of  the  World  in 
the  Hands  of  Him  who  created  it,  for  He  maketh 
all  Things  work  together  for  good  to  all  who  love 
and  obey  Him. 


CHAPTER    ir. 

VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

TO    OUR    SAVIOUR    WE    OWE, 

Faith  in  him,  as  the  Son  of  God,  who  was  sent 
into  this  World  by  the  Father  of  all,  to  teach  Man- 
kind His  Will,  to  propitiate  His  divine  Favour, 
and  to  reconcile  us  to  God  by  his  Death  and  Suf- 
ferings; and  who  having  risen  from  the  Dead, 
and  finished  the  Business  of  his  Mission  on  Earth, 
ascended  into  Heaven,  where,  seated  at  the 
right  Hand  of  God,  he  maketh  Intercession  for  us ; 
and  that,  at  the  Time  appointed  by  the  Father,  he 
will  come  to  judge  the  World  in  Righteousness,  and 
will  give  to  every  one  according  to  his  Works. 
Faith  in  Jesus  Christ  also  implies  a  firm  Belief  in 
the  Truth  of  the  Gospel,  as  containing  a  Revelation 
from  God,  and  genuine,  faithful,  and  authentic  Me- 
moirs of  His  Son  ;  and  that  the  Truths  above  men- 
tioned are  clearly  revealed  therein  ;  and  that  the 
whole  Gospel  Dispensation  was  confirmed  by  Mira- 
cles incontestably  wrought  by  Jesus  Christ. 

This 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  41 

AND  WK  OUGHT  CAREFULLY  TO  AVOID, 

Disbelief  ;  or  a  Rejection  of  all  Revelation 
as  incredible  and  useless.  There  are  those  who 
believe  that  there  is  a  God,  w^ho  made  the  World, 
and  in  a  Providence,  and  a  future  State  o£  Retribu- 
tion ;  but  maintain  a  total  Disbelief  of  Jesus 
Christ  as  the  Son  of  God,  as  a  divine  Messenger, 
and,  indeed,  of  the  whole  Gospel  Dispensations. 
Many  persons  fall  into  this  way  of  Thinking,  not  so 
much  because  the  Evidence  for  Revelation  is  defi- 
citint,  as  because  they  do  not  duly  and  honestly  at- 
tend to  the  Evidence  when  it  is  fairly  laid  before 
them.  As  was  observed  before,  such  Persons 
maintain  the  Sufficiency  of  natural  Religion,  for  all 
the  Purposes  of  obtaining  and  securing  future 
Happiness  ;  when  it  is  plain,  that  all  the  most  per- 
fect Innocence  can  claim  at  the  Hands  of  our  Judge, 
is  Freedom  from  Pain,  during  Existence  ;  but  what 
is  that,  when  compared  with  that  eternal  and  ex- 
alted Happiness,  which  is  promised  to  the  true  Be- 
liever, in  the  Gospel? 

What  Hope,  then,  can  the  Deist  entertain,  of  the 
Divine  Favour,  that  he  can  rely  on?  (for  certainly 
he  cannot  make  the  plea  of  Innocence.)  It  can  only 
be  upon  the  Benevolence  of  the  Deity.  But  as  the 
Justice,  Veracity  and  Benevolence  of  God,  must 
always  be  in  the  most  perfect  Harmony  with  each 
other,  and  as  the  Deist  grants  that  under  the  Divine 

Government, 


42  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

This  Revelation,  then,  being  known  and  acknow- 
ledged, obliges  us  to  Obedience  as  effectually,  as  if 
all  the  Doctrines  and  Duties  of  the  Gospel  had  been 
discoverable  by  the  Light  of  Nature.  For  the 
Manner  in  which  the  Divine  Will  is  made  known 
to  us,  makes  no  Alteration  in  the  Case. 

The  principal  Design  of  the  Christian  Religion 
appears  to  have  been,  to  restore  Mankind  from  the 
State  of  moral  Corruption  and  Wickedness,  into 
which  they  had  sunk,  to  Righteousness  and  Virtue. 
Hence  we  see  the  Importance  and  Excellency,  and 
indeed  the  Necessity  of  Faith,  that  great  first  Arti- 
cle of  our  holy  Religion.  For,  unless  we  have  a 
full  and  firm  Belief  in  God,  and  in  His  Son  Jesus 
Christ,  and  in  the  great  Truths  which  they  have  re- 
vealed to  us  in  the  Gospel ;  and  especially,  that  we 
shall  be  raised  from  the  Dead  to  an  immortal  Life, 
and  that  we  shall,  every  one  of  us,  receive  a  Reward 
according  to  our  just  Deserts  ;  I  ask,  what  great  In- 
ducements have  we  to  live  Lives  of  Virtue?  The 
End  of  Faith,  then,  is  the  highest  that  can  be  imag- 
ined, even  to  produce  in  us  that  Conformity  to  the 
Divine  Will,  which  is  the  highest  Perfection  of  our 
Nature. 

Love,  Gratitude,  to  our  Lord  Jesus  Christ,  are 
primary  Duties,  incumbent  on  all  who  believe  the 
Gospel  Revelation.  For  his  Character  is  in  the 
highest  Degree  benevolent ;   and  Benevolence  is  the 

proper 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED  43 

Government,  Virtue  will  be  rewarded,  and  Vice  pun- 
ished, his  Hope  must  be  "  baseless,  as  the  fabric  of 
a  vision."  No  one,  w^io  believes  the  Gospel,  can 
easily  believe  that  natural  Religion  is  sufficient  to 
lead  Men  to  eternal  Happiness  ;  for  can  it  be  sup- 
posed, that  infinite  Wisdom  would  institute  a  new 
Religion  (Christianity)  in  Aid  of,  or  supplementary 
to.  Natural  Religion,  if  the  latter  were  adequate  to 
all  the  Purposes  of  Religion  ? 

Ingratitude,  Disregard,  and  Inattention 
to  our  Saviour,  are  highly  criminal  in  every  one,  who 
is  acquainted  with  the  History  of  his  Life,  Death 
and  Sufferings.  How  can  any  one  expect  to  reap 
the  Benefits  of  his  Mediation,  who  makes  no  Return 
of  Gratitude  and  Love,  for  such  unexampled,  gra- 
tuitous, and  ill-deserved  Favour?  But  alas  !  such 
is  the  Perverseness,  Thoughtlessness  and  Depravity 
of  the  human  Character,  that  Multitudes  never  re- 
flect upon  the  Hand,  from  which  they  receive  their 
greatest  Blessings.  "  But  now  in  the  End  of  tho 
World  Christ  appeared  to  put  away  Sin,  by  ^the 
Sacrifice  of  himself "  "How,  and  in  what  par- 
ticular Way,  it  had  this  Efficacy,  there  are  not 
wanting  Persons  who  have  endeavoured  to  explain ; 
but  I  do  not  find  that  the  Scriptures  have  explained 
it.  And  if  the  Scripture  has,  as  it  surely  has,  left 
thi^  matter  of  the  Satisfaction  of  Christ  mysterious, 

lett 


4»'i  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

proper  Object  of  Love,  however  exemplified,  and 
wherever  found  And  when  that  Benevolence  leads 
the  Person  possessed  of  it,  to  undergo  Humihations, 
cruel  Sufferings,  and  painful  Death,  as  our  Saviour 
did,  how  much  is  that  Virtue  enhanced  in  our  View  ! 
But  when  we  are  assured  that  all  this  Sufferinof  was 
gratuitously  undergone,  on  our  Account ;  and  more 
especially,  when  we  were  Sinners  and  Enemies  to 
God  by  wicked  Works;  our  Gratitude,  unless  we 
are  lost  to  every  worthy  Sentiment,  must  be  raised 
to  the  highest  imaginable  Pitch. 

Obedience  to  all  the  Precepts  and  Exhortations, 
our  Saviour  has  given  us  in  the  Gospel.  As  he  is 
our  Lord  and  King,  and  is  appointed  by  God  to  be 
the  Head  over  all  Things  to  his  Church,  we  arc 
bound  to  obey  him,  not  only  from  Gratitude  and 
Love,  but  also  as  his  loyal  Subjects. 

Besides  the  moral  Precepts  of  the  Gospel,  there 
are  two  positive  Precepts,  which  He,  as  our  Lord, 
hath  enjoined  upon  all  his  Disciples,  viz.  Baptism^ 
by  which  we  take  upon  us  the  Christian  Profession, 
and. engage  ourselves  to  conform  to  its  Dictates  5  and 
the  LordPs  Supper^  which  we  partake  of,  from  Time 
to  Time,  as  his  Disciples,  in  token  of,  or  as  a  Memo- 
rial of  his  Body  broken,  and  his  Blood  shed  for  us. 

Hope,  Trust,  Reliance,  Confidence.  All 
who  believe  in  Jesus  Christ,  and  obey  his  Gospel, 
have  the  highest  Reason  to  hope,  trust  and  confide 

in 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  45 

left  somewhat  in  it  uiirevealed,  all  Conjectures 
about  it  must  be,  if  not  entirely  absurd,  yet  at  least 
uncertain."* 


Disobedience  to  his  Injunctions.  As  our  Lord 
has  left  us  a  most  perfect  Code  of  Precepts  in  the 
Gospel,  an  Obedience  to  which  would  be  produc- 
tive of  our  greatest  possible  Happiness  in  this  Life, 
and  form  us  to  that  Temper,  which  would  qualify 
us  for,  and  ensure  us  our  everlasting  Welfare ;  how 
inexcusable,  how  criminal  must  we  be,  to  suffer  any 
Temptation  or  Allurements -of  this  Life,  or  the  ir- 
regular Indulgence  of  any  Appetites,  or  Passions, 
to  lead  us  astray  from  that  Path  of  Virtue,  which 
our  Saviour  has  so  clearly  marked  out  for  us  !  And 
every  one  who  believes  the  Christian  Religion,  is 
in  Duty  bound  to  make  a  public  Profession  of  his 
Faith,  by  submitting  to  the  initiating  Rite  of  Bap- 
tism, declaring  to  the  World,  that  he  is  a  Christian  ; 
as  also  to  celebrate  the  Ordinance  of  the  Supper, 
that  our  Lord  instituted,  and  enjoined  to  be  partaken 
of,  by  all  his  Disciples,  in  Memory  of  him,  and  all 
that  he  has  done,  and  taught,  and  suffered  for  us. 
"  Do  this,  saith  our  Saviour,  in  Remembrance 
ofme." 

Without  Hope  or  Confidence  in  Christ,  as 
our  Saviour,  Mediator,  or  Redeemer.  Either  dis- 
claiming 

*  Butler's  Analogy,  Part  2,  CliHp  5. 


46  VIRTUES  AN1>  GRACES  TO  BE  CULTIVATED. 

in  Him,  who  is  the  faithful  and  true  Witness,  for 
his  Favour,  and  the  Fulfilment  of  all  his  Promises  ; 
and,  particularly,  for  that  greatest  and  most  precious 
Promise,  that  he  will  raise  them  from  the  State  of 
Death,  to  a  Life  of  endless  Happiness,  exceeding 
any  Thing,  of  which,  at  present,  they  can  form  any 
Conception.  That  heing  reconciled  to  God  by  his 
Mediation,  we  shall,  by  the  Mercy  of  God,  be  made 
Partakers  of  the  Inheritance  of  the  Saints  in  Light. 

Reverence,  Honour.  As  the  Knowledge  we 
have  from  Nature,  lays  us  under  Obligation  to  rev- 
erence and  honour  God,  so  the  Knowledge,  derived 
from  Revelation,  of  the  Being,  Attributes  and  Offi- 
ces of  Jesus  Christ,  his  only  Son,  our  Lord,  and  our 
Relation  to  him ;  that  he  was  sent  by  God  to  in- 
struct, redeem  and  save  Mankind  ;  and  that  God  has 
appointed  him  to  be  King  in  his  Church,  and  the 
final  Judge  of  the  World  5  lays  us  under  correspond- 
ing Obligations  to  yield  him  that  Reverence  and 
Honour,  which  is  due  to  such  an  exalted  Character. 

Imitation.  As  our  Saviour,  while  on  Earth, 
not  only  instructed  us  in  the  Will  of  God,  but  by  a 
Life  of  perfect  Piety  and  Virtue  exemplified  his 
Doctrine,  by  an  exact  Conformity  to  that  Will ;  it 
becomes  all  his  faithful  Followers  to  imitate  him, 
in  every  Thing  wherein  he  hath  set  us  an  Example. 
Particularly  in  his  Obedience,  Trust,  Resignation 
and   Submission  to   God,  and  his   Reverence  and 

Zeal 


VICES  AND  ILL  DISPOSITIONS  TO  BK  AVOIDED  47 

claiming  (with  the  Deists)  all  Confidence  in  him  ; 
or  thoughtlessly  neglecting  to  pay  him,  or  his  Offi- 
ces, any  proper  Regards.  x\ll  such,  if  the  Gospel 
be  true,  are  in  a  most  unhappy  Situation. 

Neglecting  the  Honour  and  Reverence 
due  to  our  Lord  Jesus  Christ.  As  there  cannot 
be  any  Religion  where  God  is  not  honoured,  so 
there  cannot  be  any  Christianity,  where  Christ  is 
not  honoured.  "  He  that  honoureth  not  the  Son, 
honoureth  not  the  Father  who  hath  sent  him." 
Whether  this  Declaration  of  the  Gospel  lays  us  un- 
der an  Obligation  to  pray  to  him,  and  offer  him  re- 
ligious Worship,  every  Christian  must  determine 
for  himself. 

'  Neglect  of  our  Lord's  Example.  Our  Lord 
not  only  taught  us  the  Will  of  God,  and  that  we 
ought  to  make  it  the  Rule  of  our  Conduct,  but  his 
whole  Life  was  a  practical  Comment  on  his  Doc- 
trine, and  his  Example  showed  us  how  to  carry  his 
Precepts  into  Practice.  Every  Christian,  then, 
should  keep  this  Example  in  his  Mind,  and  follow 
it  as  far  as  he  is  able.  And  if  he  is  at  a  Loss  at  any 
Time,  how  he  ought  to  act,  he  will  have  Recourse 
to  the  Example  of  our  Saviour,  and  consider  how 
he  acted,  or  would  have  done,  on  a  similar  Occa- 
sion ;  and  behave  accordingly. 

Depr 


ivation 


4.8  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

Zeal  for  Him ;  in  his  Love  and  Charity,  his  Phi- 
lanthropy and  universal  Benevolence  to  all  Man- 
kind ;  and  in  the  due  Regulation  of  every  Passion 
and  Appetite.  "  For  he  was  humble,  holy,  harm- 
less and  undefiled ;  he  did  no  Sin,  neither  was 
Guile  found  in  his  Mouth." 

Expectation.  By  which  is  meant  a  confident 
Hope  and  Trust,  that  our  Lord  will  most  cer- 
tainly fulfil  all  the  gracious  Promises  he  has  made 
us  in  the  Gospel ;  that  he  will  be  with  us  even  to 
the  End  of  the  World  ;  that  he  will  make  Inter- 
cession for  us  in  Heaven  ;  that  he  will  prepare  Man- 
sions there,  for  all  his  faithful  Followers ;  that  in 
fulness  of  Time,  he  will  take  to  himself  his  great 
Power,  and  reign,  and  all  the  Kingdoms  of  the 
World  will  become  the  Kingdoms  of  the  Lord  and 
of  his  Christ;  that  he  will  come  in  great  Glory  to 
be  our  final  Judge,  at  the  last  Day,  and  will  give  to 
every  Man  according  to  his  Works ;  that  all  his 
true  Disciples  will  enjoy  in  his  Company,  and  under 
his  Auspices,  an  eternal  Life  of  Happiness,  greater 
than  they  now  can  conceive ;  that  having  put  all 
Things  under  his  Feet,  he  will  deliver  up  the  King- 
dom to  God,  even  the  Father,  that  God  may  be  all 
in  all. 

The  Christian  Temper,  consists  in  an  habitual 
Disposition  to  conform  ourselves  to  the  Practice  of 

all 


OF  TBae       '^ 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOiUb^I      4j9 


V  Deprivation  of  the  Christian's  Hopes. 
He  who  disbelieves  the  Gospel,  cannot  have  any 
pleasing  Expectations  of  Futurity,  that  he  can  at 
all  depend  upon  ;  all  before  him  must  be  vague  and 
uncertain  Conjecture,  all  his  Dependence  must  be 
upon  the  Benevolence  of  the  Deity.  But  God  is 
righteous  and  holy,  as  well  as  good.  His  Reflec- 
tions, then,  if  he  have  any  serious  ones  on  the  Sub- 
ject, can  never  afford  him  any  Degree  of  Satisfac- 
tion, certainly  none  to  be  compared  with  that  of  the 
true  Christian. 

Worldly  mindedness.  Love  of  the  World, 
This  Temper  may,  I  think,  be  put  in  Opposition  to 
the  Christian  Temper.  The  Love  of  the  World 
may  be  reduced,  first,  to  Love  of  Show,  Pomp, 
Honour  and  Applause.  All  this  is  Vanity.  Sec- 
ondly, to  Love  of  Pleasure,  and  Indulgence  of  the 
Appetites.  This  is  Sensuality.  Thirdly,  to  Love 
of  Power.  This  is  Pride  and  Ambition.  Fourth- 
ly, to  Love  of  Money.  This  is  Avarice.  Now 
these  several  Passions,  some  of  which  do  so  fre- 
quently engross  our  Minds,  are  peculiarly  apt  to  ob- 
struct our  Acquisitions  of  that  Disposition  we  are 
endeavouring  to  enforce.  Few  of  us  are  free  from 
an  inordinate  Fondness  for  the  Things  of  this  World  ; 
the  Objects  of  this  Life  present  themselves  to  us  in 
so  many,  and  such  alluring  Forms,  that   none  but 

those 
7 


50  VIRTUES  AND  GRACES  TO  DE  CULTIVATED. 

all  the  Precepts  of  the  Gospel,  so  perfectly,  as  that 
without  any  extraordinary  Effort,  and  as  it  were,  of 
Course,  we  shall  always  think,  speak  and  act,  as 
becomes  Christians.  It  is  indeed  the  Perfection  of 
the  Christian  Character,  and  though,  perhaps,  no 
one  ever  attained  to  it,  in  its  utmost  Extent,  yet  all 
ought  to  aim  at  it,  and  to  make  as  much  Proficiency 
as  they  are  able.  But,  more  especially,  and  above 
all  Things,  we  must  cultivate  the  Virtues  of  Charity, 
Benevolence  and  Meekness,  which  characterise  the 
Religion  of  Jesus  Christ,  without  which,  whatever 
may  be  our  other  Attainments,  we  can  have  no  Title 
to  the  Christian  Temper,  and  indeed,  no  just  Title 
to  the  Name  of  Christians.  True  Charity  ever 
dwells  with  Largeness  of  Soul,  which  takes  in  all 
Mankind,  sincerely  wishing,  that  all  who  are  in  any 
material  Errour,  may  embrace  the  Truth,  and  that 
all  who  do  embrace  it,  may  strictly  conform  their 
Lives  and  Conduct  to  it.  True  Charity  detests 
Nothing  but  Vice.  It  consists  in  doing  good  Offi- 
ces, and  showing  Kindness  to  our  Neighbour,  both 
in  our  Affections,  and  our  Actions  to  all,  whether 
they  are  Friends  or  Foes.  This  is  the  best  Ex- 
pression of  Love  towards  God.  "  For  if  we  love 
not  our  Brother,  whom  we  have  seen,  how  shall  we 
love  God,  whom  we  have  not  seen.''  "  A  new 
Commandment"  (says  our  Saviour,)  "I  give  unto 
you,  that  ye  love  one  another."     This  is  the  proper 

Badge 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDEB  51 

those  of  attentive  Minds,  can  keep  themselves  clear 
of  all  undue  Attachments.  The  Young  are  most 
apt  to  be  captivated  by  the  former  two  ;  that  is,  by 
the  Vanities  of  Life,  and  the  Blandishments  of  Sense ; 
vvhile  Ambition  and  Avarice  find  more  Votaries 
among  those  of  more  advanced  Age.  "  But  if  any 
Man  love  the  World,  the  Love  of  the  Father  is  not 
in  him."  Now  this  Love  of  the  World,  differs  so 
much  from  that  Love  of  our  Neighbour,  which 
forms  so  great  a  Part  of  the  Christian  Temper,  that 
we  ought  carefully  to  guard  against  it.  But  though 
this  Love  of  the  World,  and  every  other  inordinate 
Affection,  is  remote  from  the  Disposition  at  which 
every  Christian  ought  to  aim;  yet  there  is  no 
Temper  so  diametrically  opposite  to  it,  and  noncy 
of  which  we  ought  so  industriously  to  avoid  the 
Indulgence,  as  an  envious,  malicious,  or  revengeful 
one.  To  all  who  do  indulge  this  Temper,  the 
Christian  Religion  gives  no  Countenance.  "  Who- 
ever does  not  forgive,  shall  not  be  forgiven."  In 
short,  let  no  one  flatter  himself  that  he  possesses  the 
truly  Christian  Temper,  who  indulges  himself  in  any 
known  ill  Disposition,  of  any  Kind  whatsoever.  Our 
Lord,  in  his  Conversation  with  Nicodemus,  tells 
him,  that  unless  he  is  born  again,  he  cannot  see  the 
Kingdom  of  God.  Now  this  Declaration  of  our 
Lord,  is  evidently  highly  figurative,  and  is  intended 
to  impress  on  the  Mind  of  this  Master  in  Israel,  the 

Necessity 


52  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

Badge  and  Token  of  the  Christian  Character,  and 
that,  by  which  the  primitive  Christians  were  distin- 
guished, by  their  heathen  Neighbours.  Every  one, 
then,  who  aims  at  obtaining  the  Temper  of  a  Chris- 
tian, should  strive,  with  all  the  Powers  of  his  Mind, 
to  improve  in  this  Godlike  Disposition ;  and  al- 
though he  may  not  have  it  much  in  his  Power,  to 
increase  the  Happiness  of  the  World,  yet  the  Self- 
Approbation  and  Complacency  he  will  feel,  in  the 
Consciousness,  that  he  possesses  this  Temper,  will 
amply  reward  him,  for  every  Effort  he  may  have 
made  to  obtain  it.  And  Nothing  will  conduce  more 
to  the  Acquisition  and  constant  Exercise  of  this  Dis- 
position, than  a  full  Sense  and  Conviction,  that  we 
are  under  the  Inspection  of  an  Omniscient  God. 

Zeal,  or  an  ardent  Desire  to  promote  the  Cause 
of  Christianity,  and  the  Efficacy  of  its  heavenly 
Doctrines  on  the  Hearts  and  Lives  of  Men,  is  high- 
ly becoming,  and  indeed  the  Duty  of  every  Chris- 
tian. For  it  is  the  Power  of  God  unto  Salvation, 
to  all  them  that  believe.  We  ought,  therefore,  to 
encourage,  and  zealously  promote,  all  Endeavours 
to  extend  the  Knowledge  of  the  Christian  Religion, 
and  promulgate  the  Knowledge  of  the  Gospel,  by 
all  prudent  and  lawful  Means,  among  those  of  our 
Fellow  Creatures,  who  are  ignorant  of  it,  and  are 
capable  of  receiving  it. 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  53 

Necessity  of  a  total  Alteration,  or  Renewal  of  his 
whole  Life  and  Conversation  ;  and  that  the  Change 
he  must  undergo,  would  be  as  great,  as  if  he  were 
really  born  again,  and  had  become  an  entirely  new 
Creature.  That  is,  he  must  heartily  repent  of  all 
his  past  Sins  and  Offences,  and  live  an  entirely  new 
Life ;  be  animated  by  new  Principles ;  must  walk 
by  Faith ;  must  die  unto  Sin,  and  live  unto  God. 
And  when  a  Sinner  has  done  this,  and  fully  obtained 
this  Purpose,  he,  in  the  View  of  the  Gospel,  is  re- 
generated, he  is  born  again,  and  may  hope  to  enter 
into  the  Kingdom  of  God. 


LUKEWARMNESS,  OR  INDIFFERENCE  in  the  CaUSC 

of  Christianity.  As  there  is  Nothing  that  we  know 
o^  that  can  promote  the  Happiness  of  this  World, 
to  be  compared  with  the  Practice  of  the  Christian 
Religion,  and  most  certainly.  Nothing  that  equally 
fits  us  for  future  Happiness,  it  must  be  the  Duty  of 
every  Christian,  as  far  as  possible,  to  extend  the 
Knowledge  of  it,  to  all  the  World. 


M  tfv.n 


CHAPTER   III. 


VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

r  ^(T  OTJR  I^IGHBOUB   WK    OWE, 

/  L0VE5  Charity,  Benevolence.  To  love  our 
flNeighbour  as  ourselves,  is  by  our  Saviour,  declar- 
ed to  be,  next  to  the  Love  of  God,  the  greatest 
Commandment.  And  this  Commandment  is  ex- 
ceeding broad ;  for  it  extends  even  to  our  Enemies  ; 
in  short,  to  every  fellow  Creature,  without  any  Ex- 
ception, with  whom  we  have  any  Intercourse. 
Charity  is  a  Characteristic  of  the  Christian  Religion. 
No  Man,  who  is  not  possessed  of  it,  can  have  any 
Claim  to  the  Appellation  of  a  Christian.  It  is  the 
Source  of  every  kind  Affection,  and  of  every  good 
Disposition.  Its  Object  is  Happiness,  and  its  Sub- 
ject every  human  Being.  It  is  a  most  amiable 
Virtue,  and  ought  to  influence  our  Thoughts, 
Words  and  Actions,  in  all  our  Concerns  with  our 
Neighbour,  whether  respecting  his  Body,  or  Soul, 
his  Character,  or  Property,  or  any  Thing  that  be- 
longs to  him.  All  the  Duties  we  owe  to  our  Neigh- 
bour, are  but  Modifications  of  this  benign  Principle, 

to 


VICES  AND  ILL  DISPOSITIONS  TO  DE  AVOIDED  55 

j  .^  AND  WE  OUGHT  CAREFULLY  TO  AVOID, 

III  W1LL5  Envy,  Hatred,  and  Malice,  This 
Class  of  Passions  is  the  most  wicked  and  detesta- 
ble, and  is  one  of  the  most  odious  in  the  Sight  of 
God  and  Man,  that  can  actuate  the  human  Heart. 
It  is  in  direct  Opposition  to  that  Love  of  our 
Neighbour,  which  is  so  strongly  inculcated  through- 
out the  Gospel,  as  it  is  gratified  only  when  it  produ- 
ces Ruin,  Misery,  and  Mischief,  and  is  precisely 
the  Temper  of  the  Devil.  It  may  exist  in  all  differ- 
ent Degrees,  but  every,  even  the  lowest  Degree  of 
it,  ought  to  be  shunned  by  every  human  Being. 
For  we  ought  to  remember  that  first  Principle  in 
Morals,  ^' J^'ever  to  give  any  unnecessary  pain^^^ 
neither  to  Man  or  Brute,  or  to  any  sensitive  Being. 
For  it  is  our  Duty  to  produce  all  possible  Happi- 
ness ;  and  he  who  gives  unnecessary  Pain,  acts  in 
Opposition  to  His  Will,  who  is  good  to  all,  and 
whose  tender  Mercies  are  over  all  His  works ;  and 
who  afflicts  not  willingly.  We  ought  to  be  par- 
ticularly on  our  Guard,  lest  we  indulge  an  envious 
Disposition,  for  it  frequently  creeps  upon  us  imper- 
ceptibly, and  never  fails  to  create  Unhappiness. 
Such  a  one  is  discontented  with  the  Distributions  of 
Providence,  and  seeks  Relief,  by  endeavouring  to 
bring  down  the  Object  of  his  Envy  to  his  own  Lev- 
el ;  that  is,  he  finds  Pleasure  in  giving  Pain,  and 
doing  Mischief,  which  is  a  most  detestable  Temper ; 

but 


5Q  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

to  be  exemplified  as  Occasion  may  require  5  and 
every  one  possessed  of  it,  will  be  always  ready  to 
exert  himself,  according  to  its  Dictates  ;  and  every 
Exercise  of  it  is  accompanied  with  Self-Approba- 
tion. "Charity  is  the  Bond  of  Perfectness,''  and 
is  recommended  in  the  highest  Terms  thina^ughout 
the  Gospel. 

The  Idea  of  Love  includes  in  it  a  Desire  of  the 
Happiness  of  those  we  love,  and  it  is  our  Duty  to 
endeavour,  as  far  as  possible,  to  produce  all  possi- 
ble Happiness.  But  we  are  by  no  means,  compe- 
tent to  determine  in  all  Cases,  what  Course  of  Con- 
duct will  eventually  produce  this  Effect.  But  our 
Creator  has  prescribed  a  Path  of  Duty,  which,  if 
followed,  will  bring  us  to  this  important  End.  It 
is  then  our  Business  to  follow  this  Prescription,  as 
far  as  we  are  acquainted  with  it,  and  leave  the 
Event  to  him ;  for  there  cannot  be  a  Doubt  but  that 
doing  his  Will,  will  finally  be  productive  of  the 
greatest  possible  Good  to  the  whole  of  his  Creation. 

We  should  then  study  what  his  Will  is,  and  con- 
scientiously conform  ourselves  to  it,  that  by  so 
doing,  we  may  contribute  all  in  our  Power,  to  pro- 
duce the  greatest  possible  Happiness,  and  so  fulfil 
the  Law  of  Love.  We  should  do  Good,  first  of  all, 
to  those  who  most  deserve  it,  but  remember  to  do 
Good  to  All. 

Almsgiving  is  a  Branch  of  Charity,  and  fre- 
quently 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  57 

but  which,  unhappily  for  Society,  prevails  much 
in  the  World,  and  is  the  Source  of  perhaps  half  the 
Evils  we  suffer  from  one  another,  and  which  will 
probably  continue  to  molest  Mankind,  until  the  be- 
nevolent Principle  is  more  cultivated,  and  Resigna- 
tion to  the  Order  and  Disposition  of  Providence, 
is  more  prevalent  than  at  present.  But  I  believe 
(with  Mr.  Law,)  that  "no  one  Thing  would  so 
effectually  cure  us  of  this  unchristian  Temper,  as  to 
make  it  a  Rule  with  ourselves,  when  we  find  Envy 
rising  in  our  Minds,  to  pray  God  to  bless  and  pros- 
per the  envied  Person,  in  that  very  Thing  which 
raised  our  Envy."  (MiMMill 

Indiscriminate  Alms.  Almsgiving  is  an  of- 
fice which  requires  much  Discretion  in  the  Per- 
formance. Every  poor  Man  is  not  a  proper  Object 
of  it  5  and  upon  those,  who  have  reduced  them- 
selves to  this  unhappy  State  by  Intemperance,  by 
Idleness,  by  Gambling,  by  Profligacy,  or  by  De- 
bauchery, the  most  useful  Charity  we  can  bestow, 
is  to  compel  them  to  labour.  For  he  that  will 
not  work,  ought  not  to  eat;  though  if  such  a  one  is 
disabled  from  working  by  Sickness  or  Debility,  he 
without  Doubt  becomes  a  proper  Object  of  our 
Alms.  But  the  Man,  who  is  much  in  Debt,  has  no 
more  Right  to  bestow  his  Goods  in  Charity,  than 
in  Generosity ;  for  all  he  gives  belongs  to  his  Cre- 
ditor, and  there  cannot  be  any  Virtue  in  disposing 
of  another   Man's  Property.      But  though   such  a 

one 

8 


58  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

quently  goes  by  that  Name,  and  is  a  Duty  incum- 
bent on  every  one,  who  possesses  more  than  is  suffi- 
cient for  the  necessary  Conveniences  of  Life. 
There  is  no  Duty  more  warmly  urged  upon  us  in 
the  Gospel,  and  we  are  even  directed  to  work  with 
our  Hands,  (and  if  so,  then  certainly  to  abstain  from 
all  unnecessary  Expenses,)  that  we  may  have,  to 
give  to  him  that  needeth.  It  has  pleased  our  wise 
Creator,  to  distribute  the  good  Things  of  this  Life 
very  unequally,  and  this  Order  of  Things  gives 
Scope  and  Opportunity  for,  and  calls  into  Action 
and  Exercise,  the  Practice  of  Virtues,  which  could 
never  exist,  if  all  Things  came  alike  to  all.  If  our 
Species  were  as  independent  of  each  other,  as  Brutes 
are,  we  should  not,  it  is  true,  be  disturbed  by  Envy, 
Malice,  Pride  or  Covetousness  5  and  should  avoid 
many  of  the  Ills  we  now  suffer.  But  we  should 
then  be  incapacitated  for  a  State  of  Society.  There 
could  then  be  no  Exercise  for  Virtue  or  Vice  of 
the  social  Kind ;  and  the  present  State  could  not  be 
a  State  of  Probation,  or  not  so,  in  any  Degree  com- 
parable with  what  it  now  is.  Now  it  appears,  that 
we  were  from  the  Beginning,  designed  by  our  Ma- 
ker for  Happiness,  in  a  Society  of  perfect  Happiness, 
and  perfect  Virtue ;  that  is,  for  Heaven,  which  it  is 
certain,  such  a  Creature  as  Man  could  never  enjoy, 
without  a  previous  Education,  similar  to  that  we  are 
now  in. 

Humanity,  in  its  fullest  Extent,  forbids  the  caus- 
ing 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  59 

one,  ought  not  to  give  pecuniary  Assistance,  yet 
there  are  numerous  other  Ways,  in  which  he  may 
do  his  poor  Neighbour  essential  Service,  and  when 
that  is  the  Case,  it  is  as  much  his  Duty  to  render  it, 
as  if  he  possessed  great  Riches.  In  general, 
all  who  are  reduced  to  abject  Poverty,  without  any 
Fault  of  their  own,  have  the  first  Claim  to  our 
Bounty. 


Inhumanity,  Cruelty,  consist  in  inflicting 
needless  Pain  5  or  in  refusing  or  neglecting  to  re- 
lieve Distress,  when  it  is  in  our  Power.  It  demon- 
strates a  criminal  Defect  of  that  Benevolence  and 
Charity,  which  is  the  indispensable  Duty  of  every 
Christian.  Deliberately  to  inflict  Misery,  to  take 
Pleasure  in  the  Groans  of  the  tortured,  exceeds 
the  Bounds  of  common  Depravity,  and  excites  uni- 
versal Horror.  Every  species,  and  every  Degree  of 
Cruelty,  ought,  therefore,  to  be  discouraged  and 
highly  reprobated,  especially  in  Children  and  young 
Persons.  They  should  never  be  suffered  to  torment 
Animals  or  Insects  without  severe  Reprehension, 
lest  they  acquire  a  criminal  Habit  of  Inattention  to 
the  Pains  and  Suflferings  of  others.  Cock-fighting, 
Bull-baiting,  and  I  may  add,  Horse-racing,  appear 
to  be  inexcusable  Acts  of  Cruelty,  as  they  give 
Pain,  merely  for  our  Amusement. 

A 


60  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

ing  of  needless  Pain,  not  only  to  our  own  Species, 
but  to  the  brute  Creation,  and  extends  to  every  Being 
capable  of  Feeling.  It  leads  us  to  assist  and  relieve 
every  one  in  Distress,  and  is  a  Virtue  of  great  Im- 
portance, as  its  Object  is  to  lessen  the  Miseries  of 
Life.  'J'his  amiable  Temper  is  most  beautifully  il- 
lustrated and  enforced  by  our  Saviour,  in  his  Para- 
ble of  the  good  Samaritan. 

Kindness  involves  a  Willingness  to  oblige,  and 
to  confer  Favours  upon  all  we  are  conversant  with, 
as  Occasions  may  offer,  and  according  to  our  Ability. 

Compassion,  or  Sympathy  with  every  one  in 
Distress.  This  Emotion  seems  to  have  been  given, 
to  prompt  us  to  render  our  Assistance  instantly,  upon 
any  sudden  Emergency  or  Distress  5  and  whoever 
is  not  animated  by  it,  on  proper  Occasions,  is  great- 
ly deficient  in  the  humane  and  christian  Virtues. 

Friendship  is  that  mutual  Love,  Esteem,  Affec- 
tion, and  unlimited  Confidence,  which  sometimes 
subsists,  between  two  virtuous  Persons,  intimately 
acquainted.  Such  a  Connection  has  been  much  ex- 
tolled, and  is  no  doubt  useful  to  the  parties  ;  but  as 
it  has  no  Tendency  to  diffuse,  but  rather  perhaps,  to 
contract,  the  benevolent  Principle,  it  is,  I  believe, 
nowhere  particularly  recommended  in  the  Gospel, 
but  our  Saviour  has  given  a  notable  Example  of 
Friendship,  in  the  Case  of  Lazarus. 

Hospitality,  or  welcoming  and  kindly  entertain- 
ing 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  61 

A  SURLY,  CROSS  DISPOSITION,  IS  Universally 
disapproved  5  and  a  Person  of  this  Temper,  is  gen- 
erally unhappy,  in  Proportion  as  he  makes  others  so. 
Such  a  one  seldom  feels  that  refined  Pleasure, 
which  arises  from  the  Exercise  of  the  benevolent 
Affections. 

Hard-Heartedness,  Unfeelingness,  ap- 
proach to  Inhumanity.  Providence  has  seen  fit  to 
form  Men  with  very  different  Tempers ;  and  those 
who  are  naturally  hard-hearted,  ought  to  guard  a- 
gainst  this  unhappy  Bias,  and  assiduously  to  culti- 
vate the  benevolent  Affections. 

Enmity  towards  any  one,  even  in  regard  to  our 
greatest  Enemy,  is  strictly  forbidden  in  the  Gospel ; 
on  the  contrary,  we  are  taught  to  love  him,  so  far, 
as  to  do  him  any  kind  Offices,  and,  after  our  Sa- 
viour's Example,  to  pray  for  those  who  despitefully 
use  us.  And  every  Breach  of  Friendship  is  per- 
fidious and  criminal,  in  a  greater  or  less  Degree. 

Inhospitality.  Refusing  Relief,  or  Shelter, 
to  any  in  Distress,  who  are  thrown  upon  us ;  or 
denying  Assistance  or  treating  with  Inurbanity,  such 
as  by  Misfortune,  are  obliged  to  put  themselves  un- 
der our  Protection  ;  or  manifesting  towards  any  who 
are  under  our  Roof,  Rudeness  and  Unkindness. 

Misanthropy, 


62  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

ing  those,  who  confide  in  our  Humanity,  and  who 
have  no  otlier  Resource ;  or  a  Disposition  to  re- 
ceive all  who  visit  us,  with  an  affable,  obliging  Ur- 
banity, This  is  a  useful  Virtue,  and  sometimes 
saves  from  Destruction,  those  who  might  otherwise 
perish* 

Phi  LA  NTH  OPT,  or  a  Love  for  for  all  the  human 
Race,  comprehends  universal  Benevolence,  and 

"  Takes  every  Creature  in,  of  every  Kind." 

Condolence,  Congratulation.  We  ought 
to  sympathise  with  all  in  Affliction,  and  endeavour, 
as  far  as  we  can,  to  comfort  them.  And  when  our 
Neighbour  has  cause  of  Joy,  we  ought  to  partake  of 
that  Joy  ;  for  we  should  be  kindly  affectioned,  one 
towards  another,  and  remember  that  we  are  Mem- 
bers one  of  another.  This  Disposition  is  expressly 
recommended  in  the  Gospel.  ^4:  i^zzt  ii  :  "  i 

Esteem  for  any  Virtues,  or  good  dualities  our 
Neighbour  may  possess,  is  due  to  every  virtu- 
ous, good,  and  useful  Character ;  and  is  indeed,  nev- 
er withheld,  but  from  some  sinister  or  vicious  Mo- 
tive. Virtue  commands  Approbation ;  for  we  fre- 
quently esteem  those,  whom  we  do  not  love  with 
any  Warmth  of  Affection. 

Gratitude.      Both  Love  and  Justice  enforce 

upon 


VICES  AND  ILL-DISPOSITIONS  TO  BE  AVOIDED.  63 

Misanthropy,  or  a  Want  of  due  Regard  for 
our  fellow  Creatures  in  general.  It  shows  a 
morose,  ill-natured,  unaccommodating  Disposition, 
and  a  culpable  Deficiency  of  Christian  Benevo- 
lence. 

L 

IffOT    WEEPING  WITH    THOSE    WHO    WEEP.     NoT 
REJOICING  WITH     THOSE     WHO    DO    REJOICE.       We 

should  carefully  avoid  all  such  unsocial  Conduct. 
As  we  live  in  Society,  and  have  a  common  Interest, 
it  is  our  Duty,  as  far  as  we  are  able,  by  mutual 
Sympathy,  to  promote  our  Neighbour's  Happiness, 
and,  thereby,  eventually,  our  own.\ 

I 

Undervaluing  or  Disparaging  Good  Cha- 
racters. This  Conduct  is  unjust  and  ill-natured, 
and  must  therefore  be  highly  culpable.  It  arises 
from  an  envious  Disposition,  or  from  some  private 
Grudge  or  Pique.  Good  Characters  and  dualities 
are  naturally  amiable  and  useful,  and  proper  Ob- 
jects of  Esteem  and  Approbation  5  to  undervalue 
and  disparage  such  is  not  reconcileable  to  the  Rules 
of  Morahty,  and  is  injurious  to  Society. 

Ingratitude,  shows  either  a  criminal  Thought- 
lessness, or  a  base,  degenerate  Mind ;  and  is  uni- 
versally disapproved  by  the  most  savage,  as  well  as 
by  all  civilized  People.* 

Dispraise, 

*  "  Ingratum  si  dixeris  ;  omnia  dixeria." 


64  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

upon  US,  the  Sentiment  of  Gratitude  for  Bounties 
received,  and  he  must  be  greatly  deficient  in  moral 
FeeHngs,  who  does  not  perceive  the  Obhgations  it 
lays  him  under,  to  make  due  Returns  for  Favours 
conferred. 

Praise,  Applause,  Approbation,  are  due  to 
all  good  Characters  and  good  Actions,  and  to  every 
worthy  Performance.  They  encourage  Virtue,  and 
are  its  proper  Reward  5  and  to  withhold  them, 
where  deserved,  must  be  manifest  Injustice.  But 
they  should  never  be  bestowed  upon  vicious,  or 
even  indifferent  Actions  or  Characters,  lest  we  give 
to  Vice  or  Frivolity  the  Meed  of  Virtue. 

GooD-HuMOUR.  There  is  no  Disposition  more 
comfortable  to  the  Person  himself,  or  more  agreea- 
ble to  others.  It  is  to  the  Mind,  what  good  Health 
is  to  the  Body ;  it  gives  a  Man  the  Capacity  of  en- 
joying every  Thing  that  is  agreeable  in  Life  5  it  dis- 
poses to  Benevolence,  Sympathy  and  Contentment, 
and  to  avoid  giving  or  taking  Offence.  This  happy 
Disposition  seems  to  be  the  natural  Fruit  of  a  good 
Conscience,  and  of  a  firm  Belief  that  the  V^orld  is 
under  a  wise  and  benevolent  Administration ;  and 
when  it  springs  from  this  Root,  is  an  habitual  Sen- 
timent of  Piety. 

Justice.  This  is  a  cardinal  Virtue,  and  is  due 
to  every  Being,  without  Exception,  with  whom  we 
may  have  any  Concern  5  and  implies  a  constant  De- 
sire 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  Q5 

Dispraise,  or  Withholding  Applause 
w^HERE  DUE,  is  ROt  Only  unjust,  but  unkind  and  im- 
politic, for  virtuous  Characters  and  Actions  are  al- 
v/Siys  beneficial  to  the  Public.  And  whenever  due 
Praise  is  withheld,  it  is  owing  to  Envy  or  party  Spir- 
it, or  some  sinister  Motive ;  and  shows  a  hateful 
and  depraved  Mind,  which  ought  never  to  be  in- 
dulged. Vice,  however,  should  always  be  frowned 
upon  and  discouraged ;  nor  does  the  public  Disap- 
probation of  it  generally  exceed  the  proper  Bounds. 

Bad,  OR  III  Humour,  has  an  Influence  as  ma- 
lignant, as  its  opposite  is  salutary ;  it  tinges  every 
Object  with  its  own  dismal  Colour.  It  takes  Of- 
fence where  none  was  intended,  and  disposes  to 
Discontent,  Jealousy  and  Envy  5  and  in  general,  to 
Malevolence.  How  careful,  then,  ought  we  to  be, 
not  to  indulge  this  perverse  Disposition, 

Injustice.  This  is  a  gross  Vice,  which  all  the 
World  profess  to  hold  in  Abhorrence,  and  is  pun- 
ished more  or  less  severely  by  the  Laws  of  all  well 
regulated  Societies ;  and  is  universally  infamous,  as 
it  is  a  Crime  against  our  most  perfect  Rights.  The 
Ways  in  which  we  may  injure  our  fellow  Creatures 
are  almost  innumerable ;  but  the  Term  Injustice^  in 
common  Parlance,  is  most  usually  applied  to  Inju- 
ries done  to  the  Property  of  another ;  as  for  exam- 

9  P'^' 


QG  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

sire  or  Inclination  to  give  every  one  his  own.  Jus- 
tice w^ill  induce  us  to  pay  every  Debt,  and  to  fulfil 
every  Obligation,  and  perform  every  Promise  and 
Engagement  we  are  under,  although  we  may  not  be 
compelled  to  do  so,  by  human  Law.  It  obliges  us, 
also,  to  make  ample  Reparation  for  any  Injury  we 
may  have,  at  any  Time,  done  to  our  Neighbour, 
either  in  Mind,  Body,  Character,  or  Estate,  as  far 
as  practicable.  This  Virtue  should  perhaps  have 
been  placed  first  in  the  Scale  of  moral  Duties  ;  even 
before  Love,  at  any  Rate.  It  is  a  Virtue  indispen- 
sably necessary  to  be  exercised  by  every  moral 
Agent.  Rectitude  of  ^Behaviour  is  really  compre- 
hensive of  our  whole  Duty  to  God  and  Man,  and  to 
ourselves ;  for  what  more  can  be  required  of  us, 
than  always  to  do  that  which  is  right? 

Veracity,  or  strict  Adherence  to  Truth.  This 
is  to  be  regarded  more  particularly  in  our  Words 
and  Promises ;  but  should  influence  also  our  whole 
Conduct,  in  our  Intercourse  with  all  with  whom  we 
are  in  any  way  associated.  All  our  Engagements 
ought  to  be  punctually  performed,  whether  of  great 
or  little  Importance  5  and  if  our  Neighbour  suffer 
through  our  Neglect  of  this  Duty,  we  are  bound,  in 
Conscience,  to  make  him  Restitution.  This  Duty 
extends  also  to  our  Actions.  For  we  may  act  a 
Lie;    and  when  any  one,  by  his  Conduct,  gives 

another 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  67 

pie,  by  Over-reaching,  Swindling,  Cheating,  De- 
frauding, Pilfering,  Stealing,  Forgery,  Robbing,  &/C. 
&/C.  All  these  are  infamously  criminal.  But  every 
Species  of  Wrong,  is  included  in  the  Term  Injus- 
tice, and  should  therefore  be  held  in  Abhorrence, 
by  all  who  have  any  Regard  to  their  moral  Charac- 
ter. Justice  is  a  Virtue  indispensably  necessary  to 
the  Well-being  of  every  Society,  whether  great  or 
small ;  and  when  in  Nations  it  is  grossly  violated  by 
the  Government,  is  productive  of  the  greatest  Evils, 
as  general  Discontent,  Insubordinations  and  Insur- 
rections ;  and  sometimes  the  total  Subversion  of  the 
State.  And  when  one  Nation  or  Country  is  guilty 
of  unjust  Conduct  towards  another,  the  Consequence 
is  Hostility  and  War.  Indeed,  Injustice,  either 
real  or  supposed,  or  alleged,  is  the  fruitful  Source 
of  all  the  Contentions  between  different  Communi- 
ties, as  well  as  between  Individuals. 

Equivocation,  Shuffling,  Flattery,  Pre- 
varication, Dissimulation,  Treachery,  De- 
ceit, Lying.  Every  Deviation  from  Truth  is 
faulty,  and  whoever  is  frequently,  or  habitually, 
guilty  of  any  of  these  Vices,  loses  all  Respecta- 
bility of  Character,  for  there  is  always  a  Degree 
of  Contempt  (to  say  Nothing  worse)  attached  to 
such  Dispositions.  Gross  Misrepresentation,  wheth- 
er in   a   Speaker,    Writer,    or   Author,    whether 

Historical, 


68  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

another  good  Reason  to  believe,  and  knows  that  he 
does  believe,  that  he  intends  tq  bestow  upon  him 
some  future  Favour,  tha-t  Person  is  certainly  under 
a  moral  Obligation  to  fulfil  the  Expectation  thus 
raised,  as  much  as  if  he  had  given  a  verbal  Promise. 
Veracity  seems  to  be  a  Part  of  Justice,  for  we 
wrong  every  one,  whom  we  deceive  by  Lying,  Pre- 
varication, or  Misrepresentation. 

Honesty  is  a  Modification  of  Justice  and  Be- 
nevolence ;  and  in  its  common  Acceptation  is  con- 
fined to  the  Intercourse  of  Business.  It  is  the  indis- 
pensable Duty  of  every  one  ;  it  gives  Dignity  to  the 
mercantile  Character,  and  is  honourable  in  all.  But 
in  a  more  enlarged  Sense,  and  considered  as  a 
Principle  of  Action,  it  includes  Uprightness,  Sin- 
cerity, and  Fairness  of  Mind,  and  is  a  Virtue  of  the 
first  Importance,  and  of  extensive  AppHcation. 

Fidelity  is  made  up  of  Justice,  Veracity  and 
Honesty  ;  it  ranks  high  in  the  Scale  of  moral  Vir- 
tues. A  Man  of  this  Character  may  always  be  de- 
pended upon ;  he  is  one  of  the  best  Neighbours, 
and  as  a  Friend,  above  all  Estimation.  i{ 

} 

Fairness  of  Mind.      A  Mind  open  to  Convic- 
tion, a  Willingness  to  embrace  the  Truth,  wherever 
we  find  it,  notwithstanding  any  Prejudices  or  pre- 
conceived 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  69 

Historical,  Controversial,  Political  or  Didactic,  is 
grossly  criminal ;  and  justly  deserves  to  be  despised,, 
as  it  generally  is,  by  the  better  Part  of  the  Commu- 
nity. 

Dishonesty,  Double-dealing,  Fraud.  All 
dishonest  Arts  are,  or  ought  to  be,  infamous,^  and 
avoided  by  every  honest  Man.  Running  in  Debt,, 
without  any  Prospect,  or  Hopes,  or  Design  of  Pay- 
ment, is  a  very  common,  and  very  gross  Instance  of 
Dishonesty ;  and  refusing  to  pay  Debts,  or  to  fulfil 
Engagements,  when  not  compelled  by  human  Laws, 
is  as  fraudulent  as  Swindling  or  Stealing.  Such 
Conduct  is  (I  am  sorry  to  say  it)  certainly  not  so 
generally  condemned,  nor  so  infamous  with  Us^  as 
it  deserves  to  be.  There  is  another  Species  of  gross 
Dishonesty,  which  calls  loudly  for  legislative  Inter- 
ference, (if  such  Interference  is  practicable,)  viz  : 
when  a  Man,  much  in  Debt,  fraudulently  conveys 
away  his  Property  to  another,  to  avoid  Payment  to 
his  honest  Creditors.  This  is  Cheating  with  a  high 
Hand. 

Unfaithfulness.  He  who  is  faithless,  is  one 
of  the  meanest  and  most  worthless  Characters  that 
can  be  imagined,  and  is  a  most  contemptible 
Being. 

Self-Will,  Weddedness  to  System,  Preju- 
dication, Party  Spirit,  Fanaticism,  Tergiv- 
ersation, Obstinacy,  Bigotry,   <Slc.  &c.     All 

these, 


70  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

conceived  Notions,  and  a  Freedom  from  every 
undue  Bias.  This  Virtue  consists  of  Honesty  and 
Rectitude  of  Design  and  Intention ;  and  disposes 
us  to  avoid  all  Chicanery  or  Misrepresentation,  in 
all  our  Dealings,  or  Intercourse,  or  Disputes  vs^ith 
our  Neighbours.  One  of  this  Character  will  never 
give  any  false  Encouragement,  or,  by  his  Words  or 
Actions,  raise  Expectations  which  he  does  not  mean 
seriously  to  fulfil ;  nor  will  such  a  Man  easily  de- 
viate from  the  Path  of  Rectitude. 


Uprightness,  or  Sincerity.  This  Virtue  is 
regarded  by  God  as  one  of  the  highest  our  Nature 
admits  of,  and  is  always  esteemed  by  Men,  as  the 
most  respectable.  It  ought,  therefore,  to  be  the 
Aim  of  every  one,  to  obtain  and  preserve  this  Recti- 
tude of  Character,  as  there  is  no  Qualification  more 
beneficial  to  Society,  or  more  truly  honourable  to 
the  Individual  possessed  of  it. 

Simplicity.  A  plain,  open,  honest,  unsuspicious 
Temper,  which,  though  it  exposes  one  to  the  Frauds 
and  Artifices  of  designing  Men,  (unless  accompanied 
with  Prudence,)  yet  is  an  amiable  Trait  in  a  Man's 
Character,  as  it  implies  great  Innocence  and  Ab- 
sence of  Guile.  To  be  harmless  as  Doves,  is  a 
Christian  (Qualification. 

Mercy 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  71 

these,  and  many  more,  which  might  be  added,  are 
opposite  to  that  honest  Fairness  of  Mind,  which  ev- 
ery good  and  upright  Man  would  wish  to  be  possess- 
ed of.  How  much  III- Will,  unchristian  and  un- 
charitable Conduct,  what  Disputes,  (iuarrels,  ill 
Blood,  and  bad  Neighbourhood,  which  this  Class  of 
bad  Dispositions  has  been  productive  of,  must  be 
evident  to  every  one,  who  has  paid  any  Attention  to 
the  Subject.  To  enumerate  every  Deviation  from 
Honesty  or  Fairness  of  Mind,  that  is,  from  perfect 
Rectitude,  is  next  to  impossible ;  for  every  Thought, 
Word  or  Action,  may,  strictly  speaking,  be  either 
right  or  wrong;  but  it  is  our  Duty,  carefully  to 
avoid  every  Thing  wrong.  Truth  is  one,  Error  is 
infinite. 

Perfidy,  Insincerity,  Hypocrisy.  These 
are  all  detestable  Vices ;  hated  by  God,  detested  and 
condemned  by  all  the  virtuous  Part  of  Mankind, 
and  most  injurious  to  Society  5  as  they  destroy  that 
Confidence  which  Men  ought  to  have  in  each  other, 
and  are  ruinous  to  the  Character  of  every  one  de- 
tected in  the  Practice  of  them. 
•  Artfulness,  Cunning,  Affectation,  Du- 
plicity. Men  guilty  of  these,  may,  for  a  while,  im- 
pose upon  the  World,  and,  with  some  Persons,  be 
able  to  support  a  Character  for  Wisdom,  and  a 
Knowledge  of  the  World.     But  by  the  wiser  Part  of 

Man- 


72  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

Mercy  may  be  described  as  consisting  in  allevia- 
ting Distress,  although  the  Subject  be  not  only  unde- 
serving, but  very  ill  deserving;  and  in  withholding 
Punishment  when  justly  due.  This  Virtue  is  a 
Combination  of  Forgiveness,  Compassion,  Conde- 
scension, Benevolence,  Generosity,  and  Greatness 
of  Mind,  it  is  an  evangelical.  Godlike  Virtue, 
strongly  recommended  by  our  Saviour,  and  enforced 
by  the  Inducement,  that  it  resembles  us  to  the  De- 
ity, and  will  meet  from  Him  a  due  Return.  "  Be 
merciful,  (says  our  Saviour,)  as  your  Father  in 
Heaven  is  merciful."  '' Blessed  are  the  merciful, 
for  they  shall  obtain  mercy."  Let  us  then  be  al- 
ways ready  to  carry  this  Virtue  into  Practice,  when- 
ever the  public  Good  does  not  imperiously  demand 
<;ondign  Punishment. 

( 

IPeaceableness,  Placability,  Forgiveness- 
The  Gospel  requires  us  to  forgive  Injuries  of  every 
Kind,  and  however  difficult  it  may  be  to  carry  thi» 
Precept  into  Practice,  yet  if  w^e  hope  to  be  forgiven 
ourselves,  the  Command  is  peremptory.  We  must 
obey.  "If  ye  forgive  not  your  Brother  his  Tres- 
passes, neither  will  your  Heavenly  Father  forgive 
you  your  Trespasses."  We  should  then  strive  with 
our  whole  Hearts,  to  obtain  this  GodUke  Virtue ;. 
otherwise,  whenever  we  repeat  the  Lord's  Prayer, 
we  do,  in  Effect,  deprecate  the  Divine  Forgiveness! 

a 


*  VICES  AND  ILL  DlSP0SITI0iN3  TO  BE  AVOIDED.  73 

Mankind,  and  by  all,  at  length,  they  will  be  looked 
upon  with  Suspicion,  Distrust  and  Contempt. 

Affectation,  though  far  less  culpable  than  Duplicity 
or  Cunning,  is  yet  a  faulty  Deviation  from  Simplicity, 
and  generally  makes  the  affected  Person  ridiculous. 

Unmerci FULNESS.  This  is  a  most  unhappy 
Temper,  and  a  most  egregious  Vice;  it  not  only 
renders  the  Sufferer  miserable,  but  the  Agent  un- 
happy. It  shows  a  Heart  devoid  of,  or  at  least, 
greatly  deficient  in,  those  Virtues  of  which  Mercy 
consists,  "  all  which,  to  be  possessed  of,  make  the 
Possessor  happy."  It  is  a  Disposition  the  most  di- 
rectly opposite  to  the  truly  Christian  Temper,  every 
where  recommended  in  the  Gospel.  When  we  con- 
sider Mercy  as  that  Attribute  of  the  Deity,  upon 
which  we  rely  for  Exemption  from  that  Punishment 
which  is  so  justly  due  to  our  Deserts,  can  we  hesi- 
tate for  a  Moment,  to  imitate  it  whenever  Occasion 
offers?  Attend  to  our  Saviour's  Parable  of  the 
wicked  Servant,  "  I  forgave  thee  all  that  Debt,  be- 
cause thou  desiredst  me ;  shouldest  thou  not  also 
have  had  Compassion  on  thy  fellow  Servant,  even 
as  I  had  Compassion  on  thee?" 

Resentment,  Holding  Anger,  Irreconcil- 
ABLENEss,  QUARRELSOMENESS,  Revenge.  Re- 
sentment and  Anger  were  undoubtedly  implanted 
in  our  Nature,  to  enable  us  to  repel  sudden  Injury, 

t^ippi^  as 

10 


74  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

a  Thought  too  shocking  to  be  entertained  for  a  Mo- 
ment. This  is  a  Virtue  of  great  Importance  to  So- 
ciety, as  well  as  to  ourselves.  How  is  its  Peace  bro- 
ken in  upon,  how  much  Mischief  and  Unhappiness 
does  the  Breach  of  it  daily  produce  !  When  we 
have  received  an  Injury,  or  an  Affront,  we  should 
consider  that  no  Action  of  ours  can  undo  it,  and  that 
therefore,  no  Evil  we  can  inflict  in  Return,  can  have 
any  other  Effect,  than  to  gratify  our  Revenge,  and 
that  this  is  a  Gratification  which  our  Religion  ab- 
solutely  forbids.  Placability,  or  an  Aptness  to  be 
appeased,  when  wronged,  or  affronted,  is  not  only 
conducive  to  the  Happiness  of  the  Individual  who 
possesses  it,  but  is  amiable  in  the  Eyes  of  his  Neigh- 
bour, and  pleasing  to  Him,  who  has  enjoined  it 
upon  us,  to  forgive  our  offending  Brother,  until 
seventy  Times  seven.*^^ 

Candour,  Frankness,  are  manifested  By  a 
prudent  Openness  of  Behaviour  and  Conversation, 
and  imply  Honesty  and  Fairness  of  Mind,  Meek- 
ness, Kindness  and  Condescension ;  and  are  com- 
monly accompanied  with  a  Consciousness  of  our 

Infirmities, 


Quippe  tninuti 


temper  et  infirmi  est  animi  cxiguique    voluptas 
Ultio."— Juvenal,  Sat.  XIII.  189. 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  75 

as  "  defensive  Armour  ;"  and  while  their  Operation 
is  confined  to  this  Point,  are  not  only  harmless,  but 
useful  and  commendable ;  but  when  they  exceed 
this  Limit,  they  become  criminal.  "  Be  angry  and 
sin  not,"  is  the  Apostolic  Advice.  But  Revenge, 
rendering  Evil  for  Evil,  an  unforgiving  Temper,  and 
holding  Anger,  are  as  opposite  to  the  Gospel  of 
Peace,  as  Light  and  Darkness.  The  Indulgence 
of  these  detestable  Vices,  has  produced  Miseries 
and  Mischiefs  in  the  World,  beyond  all  Calculation. 
And  no  fashionable  Sophistry  can  ever  justify  the 
savage  Custom  of  Duelling,  which,  by  Murder, 
produces  the  greatest  Calamity  in  private  Families, 
in  Defiance  of  all  Laws,  human  and  divine.  And 
notwithstanding  all  that  has  been  said  or  written,  to 
palliate  the  Practice,  every  Christian  must  acknow- 
ledge, that  Revenge  and  Murder,  however  coloured 
by  the  specious  Pretence  of  Honour,  are  among  the 
greatest  Crimes  a  Man  can  commit. 

duarrelsomeness  is  an  odious  Temper,  and  one 
of  this  Character  is  shunned  and  detested  by  his 
Neighbours,  and  justly  deserves  to  be  opposed  and 
discouraged  by  all,  as  a  Disturber  of  Society,  and 
an  Enemy  to  the  Peace  and  Happiness  of  Mankind. 
^  Make  no  Friendship  with  an  angry  Man.'  Revenge 
may  give  a  momentary  Pleasure,  but  the  Infliction 
of  Misery  is,  in  no  Case,  the  Means  of  Happiness. 

Reservedness,  Suspicion,  Jealousy.     These 

argue 


76  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

Infirmities,  and  a  due  Allowance  for  the  Infirmities 
of  others,  and  are  always  agreeable  when  regulated 
by  Prudence. 

'^11 


Generosity,  or  Liberality,  is  a  Disposition 
to  do  more  for  another  than  he  has  a  Right  to  claim. 
It  shows  Fairness,  Greatness  of  Mind,  and  an  en- 
larged Benevolence.  It  forbids  all  mean,  low,  sel- 
fish Management,  in  all  our  Transactions  with 
either  Friend  or  Foe,  and  is  always  approved, 
whether  in  Friend  or  Foe ;  and  is  therefore  always 
a  much  esteemed  and  popular  Virtue.  Contributing 
largely  to  any  useful  or  beneficent  Purpose,  when 
our  Circumstances  will  well  admit  of  it,  is  justly 
held  in  high  Estimation.  But  in  all  pecuniary  Acts 
of  Generosity,  we  should  be  cautious  not  to  exceed 
our  Ability,  lest  we  give  away  what  more  properly 
belongs  to  another,  which  is  Injustice.  It  is  being 
generous,  in  disposing  of  the  Property  of  others, 
which  is  so  far  from  being  a  Virtue,  that  it  is  grossly 
criminal.  We  ought,  also,  to  be  careful  that  we  do 
not  let  our  Generosity  encroach  upon  our  Acts  of 
Charity,  or  incapacitate  us  from  performing  them ; 
for,  though  the  former  be  an  amiable  Trait  in  a 
Man's  Character,  the  latter  is  his  indispensable 
Duty. 

Modesty, 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  77 

argue  an  unwarrantable  Distrust  of  our  Neighbour, 
and  that  we  suspect  he  has  injurious  Thoughts  or 
Designs,  which  ought  to  be  guarded  against.  Now 
we  should  suppose  those  we  have  Dealings  with^ 
are  honest  and  candid,  unless  we  have  particular 
Reason  to  think  otherwise.  At  any  Rate,  it  were 
better  to  suffer  now  and  then,  from  our  Candour, 
than  to  harbour  a  jealous,  suspicious  Disposition, 

Meanness,  Selfishness,  Littleness,  Ava- 
rice. These  all  show  a  narrow  contracted  Mind, 
and  commonly  excite  general  Contempt.  They 
arise  from  an  extravagant  over-w  eening  Self- Love, 
and  a  Disregard  to  others.  One  of  this  Character 
never  loves  his  Neighbour  as  himself,  if  indeed  he 
love  him  at  all.  This  Disposition  should  be  care- 
fully avoided,  not  only  by  every  Christian,  for  it  is  a 
very  unchristian  one  ;  but  by  every  one  who  wishes 
for  any  Degree  of  Respectability. 

Avarice,  when  excessive,  engrosses  the  whole 
Man,  and  has  sometimes  produced  astonishing  Ef- 
fects, as  there  are  well  authenticated  Instances, 
where  the  Miser  has  literally  starved  himself,  to 
avoid  spending  the  Money  he  has  hoarded  to  keep 
himself  from  Starving. 

But  though  such  extravagant  Effects  of  Avarice 
are  rare,  yet  too  great  a  Love  of  Money  is  a  very  pre- 
vailing Vice;    and  many,  who  are  not  considered  by 

their 


78  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

Modesty,  Decency.  A  modest,  decent  Car- 
riage is  peculiarly  agreeable  in  every  one,  and  to  all 
Companies;  as  it  shows  a  Freedom  from  Vanity 
and  Self- Conceit,  and  a  due  Regard  and  Deference 
to  all  present ;  but  is  more  especially  becoming  in 
Young  Persons.  It  is,  indeed,  one  of  their  greatest 
Ornaments,  and  ought  to  be  carefully  inculcated  by 
every  one  who  has  the  Care  of  educating  Youth. 
Modesty  will  prevent  us  from  putting  on  any  assum- 
ing, indecent  Airs,  and  will  keep  us  within  the 
bounds  of  due  Decorum. 

Honour,  Respect.  These  are  due  to  every  one 
in  a  certain  Degree,  but  especially  to  some.  Sub- 
ordination is  of  more  Consequence  in  Society,  than 
most  People  are  aware  of.  Indeed,  without  it,  due 
Obedience  to  our  Superiours  cannot  be  properly 
supported.  It  is  our  Duty,  then,  first  to  honour  and 
respect  our  Parents,  our  Guardians  and  Preceptors, 
then,  all  our  Superiours  in  Age  or  Station,  especial- 
ly our  civil  Rulers.  Subordination  should  begin, 
and  be  taught  in  private  Famihes,  or  it  will  never 
be  thoroughly  practised  at  all.  Respect  is  seldom 
withheld,  but  in  consequence  of  bad  Education  or 
ill- Breeding,  or  from  some  wrong  or  improper  Mo- 
tive. We  are  commanded  to  give  to  every  one  his 
Due ;  Fear  to  whom  Fear,  Honour  to  whom  Hon- 
our ;  and  the  Scriptures  direct  us  to  Honour  all 
Men. 

Courtesy, 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  79 

their  Acquaintance  as  avaricious,  are  led  by  too 
great  an  Attachment  to  what  they  call  their  Interest, 
not  only  to  neglect  many  indispensable  Duties,  but 
frequently  to  overleap  the  Bounds  of  Justice  and 
Honesty.  To  be  rapacious,  that  we  may  be  pro- 
fuse,* is  no  very  uncommon  Exhibition  of  Character  ; 
and  is  a  Compound  of  Avarice,  Injustice,  Ostenta- 
tion and  Vanity,  and  demonstrates  a  high  Degree 
of  moral  Depravity. 

Bold,  Forward  Behaviour,  Impudence. 
There  is  scarcely  a  Behaviour  more  revolting  to  our 
Feelings,  than  a  bold,  impudent  Forwardness.  It 
discovers  such  a  total  Disregard  of  the  Sentiments 
and  Feelings  of  others,  as  is  intolerable ;  and  he 
who  shows  such  a  Disposition,  is  commonly  regard- 
ed with  Disgust,  Contempt  and  Aversion. 

Modesty  forms  an  essential  Part  of  the  female 
Character,  and  as  Dr.  Young  justly  observes,  in  his 
Manner,  ^'A  shameless  Woman  is  the  worst  of 
Men.'' 

A  forward,  forth-putting  Behaviour  is  forbidden 
by  our  Saviour,  when  he  directs  us  not  to  seek  the 
chief  Seats  in  Synagogues,  See. 

Disrespect.  To  dishonour,  or  withhold  Re- 
spect where  due,  argues  a  proud,  perverse,  insubor- 
dinate Disposition.  But  disobedience  and  disre- 
spect to  Parents,  are  peculiarly  criminal  and  odious 

in 

*  "  Alieni  appetens,  sui  profusus," 


80  VIRTUES  AND  Gil  ACES  TO  BE  CULTIVATED. 

Courtesy,  Affability.  These  are  social 
dualifications,  which  make  every  one  possessed  of 
them,  highly  welcome  and  acceptable  to  every 
Company,  and  ought  therefore  to  be  cultivated,  as 
they  increase  the  innocent  Pleasures  of  Life. 

Chastity.  This  is  a  Virtue  strictly  enjoined  on 
every  Christian.  All  impure,  irregular  Indulgen- 
cies,  and  every  Species  of  unchaste  Behaviour,  are 
strongly  reprobated,  and  absolutely  forbidden  ;  and 
this  Injunction  extends  not  only  to  our  Words  and 
Actions,  but  also  to  our  Thoughts  and  Desires. 

Inoffensiveness.  As  a  Disposition  to  please  is 
always  agreeable,  so  a  Fear  of  giving  Offence  must 
always  be  amiable,  as  it  is  a  Temper  formed  upon 
Meekness  and  Benevolence,  both  of  which  are  Gos- 
pel Virtues,  and  universally  commendable.  We 
should  then  be  careful  not  to  give  any  just  Cause  of 
Offence.  But  we  ought  not  to  let  this  Smoothness 
prevent  us  from  giving  our  Neighbour  kind  and 
friendly  Advice,  when  we  find  him  evidently  pursu- 
ing a  Course  which  he*will  certainly  repent  of 

Meekness,  Condescension.  Meekness  is  a 
Christian  Temper,  and,  by  our  Lord,  pronounced 
blessed;  and  he  exemplified  this  Virtue  by  his 
Conduct,  in  a  most  conspicuous  Manner ;  when  he 

was 


^^  01«   TJ12  '/     ^ 

VICES  AND  ILL  DISPOSITIONS  TO  RE  AVOIDED.  81  r^  Jv-  j^ 

i 

in  the  sight  of  God  and  Man ;  and  it  is  scarcely  pos- 
sible, that  one  guilty  of  these,  should  ever  make  a 
worthy  or  respectable  Member  of  Society.     Great  \ 

Care  is  necessary,  that  we  do  not  despise,  or  show  i 

Disrespect  to  any,  on  account  of  outward  Circum-  i 

stances,  such  as  Poverty,  Deformity,  or  any  Misibr-  \ 

tune.     None  should  be  despised,  except  for  Vice  or  | 

Folly ;  and  such  should  be  rather  pitied  than  con-  \ 

temned.  \ 

Rudeness,  Roughness,  Ill-Manners.    These  \ 

are  all  highly  disagreeable  and  disgusting,  and  dis- 
cover a  culpable  Disregard  of  all  we  associate  with. 

Unchastity,  in  all  its  Forms,  is  a  Vice  which,  \ 

for  the  most  Part,  not  only  destroys  our  Happiness, 
and  that  of  others,  in  this  Life,  but  greatly  impedes 
and  obstructs  our  Preparations  for  a  better,  and  is,  ; 

perhaps,  more  frequently  mentioned  and  expressly 
forbidden,  than  any   one  Class  of   Offences  in  the  | 

apostolic  W^'ritings. 

Carelessness  of  Behaviour,  Captiousness,  ; 

Affrontiveness.  Carelessness  of  Behaviour, 
shows  such  a  Disregard  of  our  Associates  as  is  very 
faulty,  and  is  always  disagreeable.  But  to  be  cap- 
tious and  prone  to  give  Affronts,  evinces  an  uncour- 
teous  and    unsociable    Disposition,     disturbs    the  \ 

Peace  and  Harmony  of  Society,  spoils  good  Com-  \ 

pany,  and  damps  good  Humour. 

Haughtiness,  Superciliousness,  Insolence,  | 

Arrogance.  ; 

11 


82  VIRTUES  AND  GRACES  TO  RE  CULTIVATED. 

was  reviled,  he  reviled  not  again,  and  submitted  to 
the  most  contemptuous  Treatment,  without  Threat- 
ening and  without  Resentment  5  herein,  leaving  an 
Example  of  consummate  Meekness,  which  all  his 
faithful  Disciples  will  carefully  imitate.  It  is  a  Dis- 
position not  only  highly  useful  to  the  World,  as  it 
promotes,  more  than  any  other,  the  Peace  and  Har- 
mony of  Society ;  but  as  it  is  an  Exercise  of  Be- 
nevolence, Charity,  Kindness,  Generosity,  Modesty, 
and  indeed  of  almost  every  Christian  Grace  and  Vir- 
tue. And  Condescension  is  a  sister  Grace.  For 
Gentleness  towards  our  Inferiours,  and  lowering 
ourselves  to  their  Condition  and  Capacity,  is  not  on- 
ly universally  pleasing,  especially  in  those  in  the 
higher  Orders  of  Society,  and  always  popular  ;  but 
shows  great  Goodness  of  Heart,  and  is  an  ornamen- 
tal Part  of  the  Christian  Temper. 

Caution  in  Speaking  of  others.  The  Good 
of  Society  seems  to  require,  that  the  Characters  of 
which  it  is  made  up,  should  be  pretty  well  known, 
that  so  every  one  may  be  estimated  and  placed  ac- 
cording to  his  Capacity,  Fidelity  and  Benevolence ; 
or  his  Deficiency  in  any  of  these  Respects ;  for  thus 
far  the  public  Interest  is  concerned.  But  we  should 
be  extremely  cautious  in  all  our  Comments  upon  the 
Conduct  of  others,  lest  we  deviate  from  the  Truth. 
That  we  assert  Nothing  to  the  Disadvantage    of 

another. 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  83 

Arrogance.  As  Meekness  and  Condescension 
are  among  the  most  amiable,  pleasing  and  popular 
Virtues,  so  their  opposite  Dispositions,  here  enume- 
rated, are  some  of  the  most  disagreeable,  disgust- 
ing, and  unpopular ;  and  have  their  Rise  in  Pride^ 
Self-conceit,  and  Carelessness,  or  Contempt  of  the 
Opinions  or  Feelings  of  others.  Persons  of  this 
Description  are  Disturbers  of  the  Peace  of  Society, 
and  act  an  odious  and  unchristian  Part.  Every 
one  who  has  a  proper  Regard  for  his  own  Charac- 
ter, or  the  Peace  and  Good-will  of  the  World,  or 
the  Approbation  of  him  who  was  meek  and  lowly 
of  Heart,  m^U  carefully  guard  against  a  Temper 
and  Conduct,  so  contrary  to  those  enforced  in  the 
Gospel.  They  are,  perhaps,  more  apt  to  excite 
Resentment  and  Aversion,  and  even  Hatred,  than 
almost  any  we  can  indulge  or  pursue. 

Backbiting,  Slander,  Defamation.  De- 
tracting from  the  good  dualities  of  others ;  or  mis- 
representing their  Actions,  when  apparently  good, 
by  attributing  them  to  bad  or  mean  or  sordid  Mo- 
tives, when  there  is  no  palpable  Reason  for  it,  or 
when  they  may  fairly  be  ascribed  to  worthy  and 
laudable  ones,  is  not  only  injurious  to  the  Person 
traduced,  but  detrimental  to  Society  at  large,  and 
demonstrates,  moreover,  great  Defect  of  that  Cha- 
rity which  we  owe  to  every  one,  who  has  not  by  his 

Actions 


84  VIRTUES  AND  GRACES  TO  BE  CULTIVATED, 

iinother,  of  which  we  have  not  full  Evidence;*  and 
not  only  so,  but  that  it  be  Something  which  the 
World  ought  to  be  acquainted  with,  in  order  to 
prevent  the  Mischief  that  may  arise  from  its  Igno- 
rance. On  the  other  Hand,  the  World  may  be 
equally  injured  by  our  attributing  Virtues  to  a  Man, 
that  he  does  not  really  possess.  The  Sum  of  the 
Matter  is  this,  that  we  deal  in  dehneating  the  Char- 
acters of  others,  no  further  than  the  Good  of  Society 
is  concerned,  and  that  whenever  it  is,  we  never  suffer 
ourselves  to  misrepresent.  But  of  the  Dead,  we  may 
speak  more  freely  ;  always,  however,  strictly  ad- 
hering to  the  Truth.  The  bad  Conduct  of  such 
may,  with  Propriety,  be  held  up  to  View,  and  scru- 
tinized with  all  Freedom  ;  provided  the  Living  are 
not  injured.  For  it  is  as  much  the  business  of  His- 
tory to  record  the  Evil  which  bad  Men  have  done  in 
the  World,  as  to  celebrate  the  Virtues  of  those,  who 
have  been  its  Benefactors.  The  maxim,  "  to  speak 
not  of  the  dead,  but  in  their  praise,"*  will  therefore 
be  rejected  by  the  impartial  Historian,  for  the  Good 
of  Society  is  of  more  Importance  than  the  posthu- 
mous Fame  of  an  Individual. 

Advice,  Exhortation.  Many  Instances  oc- 
cur, where  kind,  friendly  Advice  may  be  of  the  ut- 
most Importance  to  our  Neighbour;   and  it  is  our 

Duty 

*  "  Dc  mortuis  nil,  nisi  bonum." 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  85 

Actions  or  Character  forfeited  all  just  Claim  to  it. 
Accusing  another  of  Crimes,  or  Misconduct,  or  any 
faulty  Behaviour,  when  we  have  no  Foundation  for 
it,  is  downright  Lying ;  and  all  gross  Misrepresen- 
tations, or  false  Colouring,  of  the  Behaviour  of  oth- 
ers, is  but  little  better.  And  the  Temper  which 
produces  this  Class  of  Vices,  which  arises  from 
Envy  or  Party- Spirit,  or  some  Malignity,  is  highly 
criminal,  and  deserves  severe  Animadversion,  as  it 
is  offensive  to  God,  injurious  to  the  Community,  and 
always  hurtful,  and  often  ruinous  to  our  Neighbour. 
And  although  we  may  speak  of  the  dead  much  more 
freely  than  of  the  living,  yet  we  must  never  exag- 
gerate, or  deviate  from  the  Truth. 


Withholding  our  Advice,  when  we  see  our 
Friend  or  Acquaintance  going  on  in  any  vicious 
Course,  or  about  to  do  an  Act  of  which  he  will 
probably  repent,  is  certainly  very  faulty,  and  shows 
great  Defect  of  that  Charity  we  all  owe  to  one 
another  5  but  to  uphold  and  encourage  him  in  such 
Conduct,  is  grossly  criminal,  and  the  most  unkind, 
unfriendly  Fart  a  Man  can  take,  and  at  the  same 
Time  makes  himself  Partaker  of  his  Neighbour's 
Errors. 

Withholding 


86  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

Duty  to  offer  it,  though  unasked,  when  we  find  him 
pursuing  any  Course  which  must  probably  prove 
ruinous,  or  very  injurious  to  him.  But  it  is  an  Af- 
fair of  great  Delicacy,  and  requires  much  Address 
and  an  Acquaintance  with  the  Temper  and  Charac- 
ter of  the  Man,  (in  many  Instances,)  to  make  the 
Advice  salutary  ;  but  it  is  an  Act  of  Friendship,  and 
ought  not  to  be  neglected,  though  by  it  we  risk  his 
Displeasure,  and  possibly  his  Reproach.  But  if  we 
succeed,  we  save  our  Neighbour,  and  secure  his  fu- 
ture Friendship.  At  any  Rate,  we  perform  an  act 
of  Duty,  and  secure  the  Approbation  of  our  own 
Hearts.  If  we  really  wish  our  Neighbour  to  be 
benefitted  by  our  Advice,  we  should  be  careful  to 
give  it  to  him  in  the  most  kind  and  friendly  Manner, 
for  our  Success  will  depend  much  upon  the  Manner 
in  which  our  Advice  is  given. 

Rebuke,  Reproof.  These,  when  well  timed 
and  judiciously  administered,  are  often  of  the  ut- 
most Consequence  to  our  Neighbours,  Friends  and 
Acquaintance ;  and  when  we  judge  it  may  be  use- 
ful to  give  Reproof,  we  ought  not  to  withhold  it. 
Much  of  what  is  said  in  the  last  Article,  of  Advice, 
is  applicable  here.  But  we  may  observe,  that  Re- 
buke, generally,  comes  with  a  better  Grace,  and  is 
more  apt  to  produce  a  good  Effect,  when  given  by  a 
Superiour,  than  by  an  Equal  or  an  Inferiour ;  when 

given 


VICES  AND  ILL  DISPOSITIONS  TO  DE  AVOIDED.  87 

Withholding  Reproof,  is  not  always  blame- 
able.  As  for  Example,  when  we  know  our  Neigh- 
bour to  be  incorrigible;  when  from  his  known 
Character,  we  can  expect  no  Return,  but  Reviling 
and  Reproach ;  when  he  is  under  the  Influence  of 
any  violent  Passion,  or  Intoxication;  when  he  is 
much  older  than  we  are,  or  greatly  our  Superiour 
in  any  Respect ;  or  when  we  are  known  to  have 
been  guilty  of  the  same  Misconduct  ourselves.  In 
this  last  Case,  however,  if  we  confess  ourselves  to 
have  been  thus  -guilty,  and  having  seen  the  Folly  or 
Guilt,  have  reformed,  we  are  the  most  proper  Per- 
sons to  administer  Reproof,  as  we  then  can  speak 
experimentally.  But  exclusive  of  these  and  several 
other  Limitations,  which  might  be  added,  it  is,  na 
Doubt,  our  Duty  to  rebuke  and  reprove  our  Neigh- 
bour, according  to  our  best  Discretion,  when  we 
can  reasonably  hope  to  reclaim  him  from  his  Vices,, 
or  bring  him  to  proper  Reflections,  and  a  just  Sense* 
of  his  Duty.  The  Scriptures  frequently  enjoin  it 
upon  us  to  giveReproof  and  Exhortation.  "Thou 
shalt,  in  any  wise,  rebuke  thy  Neighbour,  and  net 
suffer  Sin  upon  him."  "  As  an  Ear-ring  of  Gold,  so 
is  a  wise  Reprover  to  an  obedient  Ear. "  "A  Word 
fitly  spoken,  is  like  Apples  of  Gold  in  Pictures  of 
Silver.'' 

Refusing 


8S  VIRTUES  AND  Gil  ACES  TO  DE  CULTIVATED. 

given  in  a  kind,  cool,  calm  Manner,  than  when 
urged  in  a  passionate  or  resentful  one  ;  and  when 
the  Subject  of  it,  also,  is  in  the  same  cool,  unimpas- 
sioned  State  of  Mind,  than  when  ruffled  or  agitated. 
These  are  the  fitting  Opportunities  for  Speaking,* 
and  ought  to  be  carefully  attended  to,  as  the  well 
timing  a  Reproof,  is  of  the  greatest  Consequence  to 
its  Efficacv, 


Information,  Instruction.  When  our 
Neighbour  is  in  Danger  of  suffering  through  Ig- 
norance, or  is  at  a  Loss  how  to  act  on  any  impor- 
tant Occasion,  we  ought  certainly  to  give  him  all 
the  Information  in  our  Power,  and  not  let  him  injure 
himself,  for  want  of  timely  Information  and  Counsel. 


Submission  to  Government,  is  the  Ordinance 
of  God,  and  without  it  Society  cannot  subsist. 
The  Directions  of  the  Gospel  on  this  Head,  are  ex- 
plicit, and  demand  Subnyssion  to  every  Ordinance 
of  Man,  for  the  Lord's  sake,  and  that  not  only  for 
Wrath,  that  is  Fear  of  Punishment,  but  for  Con- 
science Sake.  But  we  are  not  hereby  bound  to 
obey  unlawful  Commands,  of  any  Authority  what- 
ever ;  for  the  Commands  of  God  are  paramount  to 

all 

*  "  MoUia  tempora  fandi." 


vices  and  ill  dispositions  to  be  avoided.        89 

Refusing  or  Neglecting  to  give  Informa- 
tion OR  Instruction,  when  needed,  is  unkind  and 
unneighbourly  ;  but  to  take  Advantage  of  our  Neigh- 
bour's Ignorance,  is  hke  taking  Advantage  of  a 
Man's  Poverty,  to  oppress  him  5  which,  both  Rea- 
son and  Scripture  inform  us,  is  most  odious  and  of- 
fensive in  the  Sight  of  Heaven,  and  the  most  remote 
from  the  benevolent  Temper  of  the  Gospel. 

Disobedience  to  Authority,  Sedition, 
Treason,  Rebellion.  Disobedience  to  lawful 
Authority  is,  in  general,  undoubtedly  criminal,  as 
the  Christian  Religion  strongly  inculcates  Obedi- 
ence to  the  Powers  that  be  ;  and,  for  a  still  stronger 
Reason,  Sedition,  Treason  and  Rebellion,  (all 
which  are  the  highest  pohtical  Crimes,)  are  repro- 
bated in  the  New  Testament.  But,  when  there  is 
such  gross  and  oppressive  Mismanagement  in  the 
Administration  of  pubHc  Affairs,  as  to  produce  a 
high  Degree  of  Discontent  among  the  People  at 
large,  and  the  Government,  which  was  established 
for  the  Good  of  the  Community,  becomes  intolera- 
ble, and  Redress  of  Grievances  cannot  be  obtained 
by  constitutional  Means,  the  People  have  then  an 
undoubted  Right  to  resist  the  Government,  and 
place  other  Men  in  Authority,  in  whom  they  can 
confide;  provided  there  is  the  highest  Reason  to 
expect  Success  ;  for  othervvise,  there  is  no  Oppres- 
sion 
12 


90  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

all  Others,  and  at  all  times,  and  in  all  places,  and 
under  all  circumstances,  are  entitled  to  unqualified 
and  implicit  Obedience. 

Love   of   our   Country,    Patriotism.      If 
this   be  not  a  Modification  of  Self  Love,  or  an 
Expansion  of  it,  it  certainly  very  much  resembles 
it.     Like  this  too,  it  is  implanted  by  our  beneficent 
Maker  in  every  Breast,  and  is  as  strong  in  Coun- 
tries parched  by  burning  Suns,  or  locked  up  by  the 
Rigour  of  almost  perpetual  Frost,  as  in  the  more 
comfortable  Climates  of  the  temperate  Zones,  just 
as  Self  Love  is  as  strong,  in  the  meanest  Slave,  as 
in  the  Prince ;  and  without  it.  Society  could  not 
subsist  any  more   than  an  Individual  without  Self 
Love.     It  is  undoubtedly  a  very  useful  Passion  or 
Instinct,  but  like  any  other  Faculty,  may  be  in 
Excess  or  Defect,  or  improperly  directed.     First, 
it  is  in  Excess,  when  it  prompts  the  Inhabitants  of 
one  Country,  to  make  War  upon,  or  to   invade, 
plunder,  or  conquer  another,  without  just  and  most 
weighty  Reasons  ;    and  (we  may  add  too,)  with- 
out a  fair  Prospect  of  a  successful  Result ;  for  War 
is  the  severest  Scourge  that  divine  Providence  em- 
ploys, to  chastise  the  Nations  of  the  World,  and  of- 
ten injures  the  Aggressor  as  much  as  the  Aggrieved. 
Secondly,  this  Love  of  Country  is  greatly  deficient, 
when,  in  an  invaded  People,  it  does  not  exert  itself 

properly. 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  91 

sion  on  the  part  of  their  Rulers,  that  can  be  so  in- 
jurious to  the  pubHc  Interest,  as  an  unsuccessful 
civil  War,  even  though  it  be  carried  on  for  the  Re- 
dress of  Grievances. 


Spurious  Patriotism.  Love  of  our  Country  is 
highly  extolled  by  all  the  elegant  Poets  and  Orators 
of  ancient  Greece  and  Rome,  and  when  properly  reg- 
ulated, is,  no  Doubt,  one  of  the  first  political  Virtues. 
But  those  Republics  seldom  paid  much  Regard  to 
the  Welfare  or  Interests  of  other  States,  but  subdu- 
ed and  plundered  them,  with  little  Attention  to  Jus- 
tice,  whenever  they  thought  it  might  benefit  or  ag- 
grandize their  own.  Now  this  may,  perhaps,  be 
called  good  Policy,  or  Patriotism,  but  it  is  perverting 
Language,  to  call  it  virtuous  Conduct.  Love  of  our 
Country  is  not  to  be  considered  a  Christian  Virtue, 
for  it  is  no  more  recommended  or  enjoined  in  the 
Gospel,  than  Self-Love ;  but  like  that,  is  to  be  ac- 
counted an  Instinct,  with  which  we  are  all  endowed 
by  our  Maker,  but  which  Reason  instructs  us, 
should  never  be  exercised  to  the  Injury  of  others. 
Like  Self-Love,  it  is  virtuous  when  properly  exert- 
ed, and  produces  Happiness;  but  otherwise,  it  is 
the  Source  of  every  Thing  odious  and  execrable 
among  Men,  as  it  produces  Wars,  Conquests,  Ty- 
ranny and  Oppression,  and  the  most  deplorable 
Evils.      This  Instinct,  then,   like  Self-Love,  is  in 

itself 


92  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

properly,  to  repel  the  Invader.  Thirdly,  it  is  ill 
directed,  w^hen  it  disposes  any  Community,  instead 
of  cultivating  Harmony  with  its  neighbouring  States, 
to  be  quarrelsome,  and  to  seek  Occasion  to  embroil 
itself  with  them.  It  is  no  further  a  Virtue,  or  com- 
mendable, than  while  it  is  confined  within  the 
Bounds  of  Justice  and  Benevolence.  But  this 
Love  of  Country  is  in  its  due  Exercise,  when  it 
leads  a  People  or  Community  to  treat  other  States, 
as  they  wish  to  be  treated  themselves  ;  when  it  pro- 
duces a  due  Subordination  among  the  several  Class- 
es of  the  Commonwealth ;  when  it  produces  a  Dis- 
position to  forego  a  private  Advantage,  for  the  pub- 
lic Good ;  and  when  it  promotes  the  Love  and  Prac- 
tice of  private  Virtue  through  the  State.  In  all 
these  Cases,  it  is  indeed  productive  of  the  greatest 
Happiness  a  Nation  can  enjoy.  This  is  true  Pat- 
riotism ;  this  is  that  Love  of  Country  which  is  truly 
virtuous,  and  which  alone,  ought  to  be  exclusively, 
and  unlimitedly,  inculcated. 


N 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED  93 

itself  neither  virtuous  nor  vicious,  but  becomes 
either  the  one  or  the  other,  according  to  the  Use 
we  make  of  it. 

There  are  many  Pretenders  to  Patriotism,  in  all 
free  States,  but  in  popular  Governments  they  abound. 
Every  Demagogue  professes  to  be  a  Patriot ;  but  the 
People  ought  to  consider,  that  Something  more  is 
necessary  to  form  a  real  Patriot,  than  high  Preten- 
sions, and  warm  Professions  of  Regard  to  the  Good 
of  the  Country ;  that  good  Sense  and  sound  Judg- 
ment, a  good  Degree  of  Political  Knowledge  of  the 
Rights  and  Interests  of  Nations,  and  especially  a 
well  substantiated  Character  for  Integrity  and  Vir- 
tue in  domestic  and  private  Life,  are  necessary  to 
form  the  useful  Patriot,  to  whom  the  public  Inter- 
ests may  be  safely  confided  ;  for  he  who  is  not 
faithful  in  small  Concerns,  is  not  to  be  entrusted 
with  important  ones. 


^^f^mm^m^ 


CHAPTER   IV. 


VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 


TO    OURSELVES    WE    OWE, til    ^^'^.'^^[j^ii^^' 

Self-Knowledge.  This  is,  perhaps,  of  all 
Acquisitions,  of  the  first  and  greatest  Importance  to 
every  human  Being.  It  behoves  every  one,  then, 
to  be  solicitous  to  gain  a  thorough  Acquaintance 
with  Himself  We  should  consider  what  is  our 
Capacity,  our  Taste,  what  are  our  Propensities, 
and  our  most  predominant  Inclinations,  what  are 
our  Virtues  and  good  Dispositions,  our  Vices  and 
ill  Dispositions,  what  are  our  Infirmities,  what  is 
ridiculous  in  our  Character,  what  are  our  peculiar 
Temptations  and  Prejudices,  what  are  the  real 
Springs  and  Motives  of  our  A  ctions  and  Conduct, 
what  are  the  Vices  or  Faults  we  are  most  apt  to 
fall  into,  or  indulge,  either  by  our  Constitution  or  by 
our  Vocation,  or  by  the  Company  we  associate  with, 
or  by  our  Situation  in  Life  ;  in  a  word,  what  is  our 
real  Character,  and  what  will  probably  be  our  final 
Destiny. 

Attention 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED,  95 

AND    WE    OUGHT    CAREFULLY    TO    AVOID, 

Ignorance  op  Ourselves.  A  Man  who  does 
not  know  himself,  his  Capacities,  or  his  predominant 
Dispositions,  or  Inclinations,  is  quite  unquahfied  to 
perform  his  Duties  in  Life,  or  to  undertake  any 
Matter  of  Importance,  with  any  tolerable  Pros- 
pect of  Success.  He  will  be  continually  falling  in- 
to Mistakes  and  Disgrace,  and  blunder  along  his 
Course,  amid  the  Pity  or  Contempt  of  his  Neigh- 
bours. Our  Hearts  are  deceitful,  and  apt  to  mis- 
lead us  ;  and  it  is  our  Business  to  search  them  to 
the  Bottom ;  and  Attention,  Vigilance,  Circum- 
spection, and  Examination,  are  the  Means  by  which 
this  Search  must  be  accomplished,  if  we  seriously 
aim  at  acquiring  a  thorough  Knowledge  of  our- 
selves. We  cannot  too  soon  begin  this  Scrutiny 
into  our  Hearts,  that  is,  into  our  Tempers,  Passions, 
Affections,  Motives,  Taste,  or  natural  Dispositions 
and  Inclinations.  And  if  we  can,  at  an  early  Stage 
of  Life,  by  these  Means,  attain  the  due  Government 
of  our  Passions  and  Appetites,  we  shall  lay  a  Foun- 
dation for  a  happy  Life,  which  no  other  Learning, 
how  splendid  soever  it  be,  can  so  effectually  enable 
us  to  do.  "  The  study  of  our  Motives  conduces 
more  than  any  one  Thing,  to  that  most  useful  of  all 
Sciences,  the  Knowledge  of  ourselves."* 

Inattention, 

*  Tucker's  Light  of  Nature. 


96  virtues  and  graces  to  be  cultivated. 

Attention  to  our  Thoughts,  Words,  and 
Actions,  is  necessary,  in  Order  to  our  Acquisition 
of  that  perfect  Knowledge  of  ourselves,  at  which  we 
ought  all  to  aim.  By  a  proper  Attention  to  our 
Tempers,  (Qualifications  and  Capacities,  we  may 
learn  what  Station  in  Society  we  are  fit  or  unfit  for, 
and  so  place  ourselves,  as  to  act  our  Parts  with  Pro- 
priety and  Dignity  ;  or  at  least,  save  ourselves  from 
Mortification  and  Disgrace.  And  this  Attention  is 
necessary,  not  only  to  obtain  a  thorough  Acquaint- 
ance with  ourselves,  but  to  enable  us  to  support  a 
proper  Consistency  of  Character.  Attention  to  our 
Thoughts  is  a  Matter  of  the  first  Consequence ;  and 
if  we  find  they  at  any  Time  run  upon  Objects  which 
Virtue  or  Religion  forbids,  it  is  our  Duty  immedi- 
ately to  reject  them  from  our  Minds,  for  we  shall 
otherwise  contract  Habits  not  only  of  thinking,  but 
of  speaking  and  acting,  which  will  require  our  ut- 
most Exertions  to  conquer,  if  indeed  we  do  ever 
effectually  subdue  them.  We  are  directed  to 
keep  our  Hearts  with  all  Diligence,  for  this  Rea- 
son, that  out  of  them  are  the  Issues  of  Life.  It  is 
of  the  first  Consequence  that  we  habituate  ourselves 
to  act  upon  Principle.  We  should  calmly  consider 
what  Course  is  right,  what  is  prudent,  what  is  ex- 
pedient, for  every  Action  that  can  be  properly  so 
denominated,  must  be  agreeable  to  Him,  by  whom 
all  our  Actions  are  weighed. 

Vigilance, 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  97 

Inattention,  Thoughtlessness.  Want  of 
Attention  is  perhaps  the  Point  of  all  others,  in 
which  the  greater  Part  of  the  World  are  apt  to  fail. 
Most  Men  live  very  much  at  Random.  The  pre- 
sent Moment,  or  the  present  Object,  engrosses  all 
their  Cares.  They  are  engaged  in  one  Pursuit  af- 
ter another,  as  Accident,  rather  than  any  regular 
Plan  of  Conduct,  happens  to  lead  5  and  when  this 
is  the  Case,  the  State  of  their  Minds  is  neglected. 
They  are  ignorant  of  themselves,  of  their  Capaci- 
ties, of  their  Dispositions,  and  perhaps  of  the  Char- 
acter they  bear  among  their  Acquaintance.  They 
seldom  reflect  that  the  present  Life  is  the  Infancy 
of  their  Existence,  or  that  it  is  a  probationary  State, 
preparatory  to  another  of  Retribution  and  endless 
Duration,  and  that  Virtue  is  that  I^aw  of  God,  under 
which  we  are  placed,  and  that  in  all  Things,  it  is 
our  Duty  and  Business  and  Happiness  to  conform 
ourselves  to  it.  And  where  no  Attention  is  paid  to 
these  essential  Considerations,  it  is  not  to  be  ex- 
pected that  there  should  be  any  Improvement  in 
Morals.  Attention  to  Objects  in  proportion  to 
their  Importance,  is  a  maxim  in  Morals  we  should 
never  lose  sight  of. 

Living 


13 


98  VIRTUES  AND  GRACES  TO  BE  CULTIVATED 

Vigilance,  Circumspection,  are  necessary,  as 
well  as  Attention,  in  order  to  our  attaining  a  thor- 
ough Knowledge  of  ourselves.  By  this  Vigilance, 
we  become  acquainted  with  our  weak  Side,  and 
where  to  place  our  strongest  Guard  against  the  As- 
saults of  Vice  and  Folly.  We  hereby  discover  our 
first  Approach  towards  bad  Habits,  and  may  then 
easily  repel  them.  We  should,  then,  strenuously 
resist  the  indulging  ourselves  in  our  first  Inclinations 
to  commit  a  vicious  Action,  and  if  we  succeed  in 
resisting  the  first  Temptation,  and  continue  our  Vig- 
ilance, every  succeeding  one  will  be  more  and  more 
easily  repulsed,  and  our  Habits  of  Resistance  will 
grow  stronger  by  every  successful  Effort ;  for  Acts, 
frequently  repeated,  beget  Habits,  and  Habits  form 
the  Character. 

Vigilance  will  also  make  us  attentive  to  smaller 
Faults  and  Errors  in  Conduct,  and  most  certainly 
they  ought  to  be  attended  to  ;  for,  if  we  habitually 
allow  ourselves  to  transgress  in  smaller  Matters,  we 
shall,  most  probably,  grow  more  and  more  remiss  in 
our  Behaviour,  and  by  Degrees  be  in  Danger  of  in- 
dulging ourselves  in  grosser  Enormities. 

Self-Examination  is  a  Duty  of  the  utmost  Im- 
portance, as  without  it  we  can  never  arrive  at  a 
perfect  Knowledge  of  ourselves,  and  ought  to  be 
practised  by  all,  as  we  are  social,  but  especially  as 
we  are  moral  and  accountable  Beings.      And  our 

Examination 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  99 

Living  Carelessly,  or  without  Regard  to  our 
Character  or  Conduct.  The  Mind  of  Man,  when 
not  attended  to,  Uke  a  neglected  Garden,  is  soon 
overrun  with  Weeds,  which  choke  the  good  Seed, 
and  prevent  the  Production  of  any  Thing  useful  or 
ornamental  ;  and  Vice  and  Folly,  for  Want  of  Vig- 
ilance and  Circumspection,  overrun  every  Thing 
amiable  or  useful  in  the  human  Character.  How 
many  of  our  Species  are  lost  to  the  World,  and 
become  Cumberers  of  the  Ground,  who  by  a  little 
Care  and  proper  Cultivation,  might  have  become 
useful  in  Society,  and  flourished  in  the  Garden  of 
God,  as  "plants  of  Renown''  !  The  Habits  of 
Vice  take  such  deep  Root  that  no  Exertions  we 
can  make  are  sufficient  to  extirpate  them.  It  is  a 
most  important  Maxim  in  Morals — Guard  against 
the  first  false  Step  f  lest  by  being  initiated  in  the 
Paths  of  Vice,  we  terminate  our  Career  in  Infamy 
and  Ruin. 

No  Calling  ourselves  to  Account.  As  out 
of  the  Heart  are  the  Issues  of  Life,  it  certainly  be- 
comes us  to  search  it,  and  examine  what  our 
Thoughts  are  most  commonly  and  naturally  em- 
ployed about,  and  what  are  our  natural  Bias  and 
constitutional  Inclinations,  for  this  is  the  only  Way 

in  which  we  can  arrive  at  the  Knowledge  of  our- 
selves 


Obsta  Principiis. 


100  VIRTUES  AND  GRACE*  TO  BE  CULTIVATED. 

Examination  ought  to  extend  to  our  Conduct  with 
Respect  to  our  Maker,  our  Neighbour,  and  our- 
selves. And  that  it  may  be  effectual,  it  should  be 
frequently  or  daily  repeated ;  it  should  be  close  and 
thorough;  it  should  extend  to  the  inmost  Thoughts 
of  our  Hearts,  as  well  as  to  our  Words  and  Actions. 
And  if  this  Course  be  honestly  and  steadily  follow- 
ed by  any  one,  he  will  become  thoroughly  acquaint- 
ed with  the  State  of  his  Heart,  and  will,  if  he  is  se- 
riously resolved  to  pursue  a  Course  of  Virtue,  be 
enabled  to  accomplish  his  Resolution.  But  we  are 
so  apt  to  think  well  of  ourselves,  and  so  willing  and 
so  liable  to  deceive  ourselves,  that  it  requires  great 
Care,  and  much  Integrity  and  Fairness  of  Mind,  to 
perform  this  Duty  in  the  most  perfect  Manner.  An 
Attention  to  any  Reports  which  we  may  hear  of,  that 
are  circulated  to  our  Disadvantage,  especially  when 
they  come  from  our  Enemies,  or  those  who  are  not 
disposed  to  favour  us,  will  assist  us  much  in  this 
important  Pursuit ;  for  some  Fault  or  wrong  Beha- 
viour may  have  escaped  our  Notice,  either  from  In- 
attention or  Self-partiality,  which  our  Acquaintance, 
or  our  more  eagle  eyed  Enemy  may  have  discovered. 
^Sociability.  Man  is  formed  by  his  Maker  a 
social  Being,  intended  to  live  with  his  Species  in  a 
State  of  Society,  and  for  this  Purpose  is  endowed 
with  a  variety  of  Qualities,  Dispositions  and  Capa- 
bilities, which  would  be  utterly  useless  to  him  in  a 

soHtary 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED  101 

selves  and  Characters ;  and  without  this  Knowledge 
we  can  never  know  whether  our  Character  be  faulty 
or  commendable,  whether  it  can  be  approved  by 
God,  our  Neighbour,  or  ourselves.  How  many  Ab- 
surdities, how  much  Disgrace,  how  much  Vice  and 
Folly  do  we  fall  into,  for  want  of  that  Scrutiny  of 
our  Conduct,  and  of  our  Thoughts,  from  whence 
that  Conduct  flows  !  But  supposing  a  Man  to  have 
once  acquired  a  tolerable  Degree  of  Self-knowledge, 
yet  if  he  content  himself  with  that,  and  neglect  fre- 
quently to  examine  himself,  he  will  find,  when  he 
does  undertake  the  task,  many  Faults,  and  much 
Misconduct,  have  escaped  his  Notice.  Such  a 
one  is  in  continual  Danger  of  becoming  retrograde 
in  Virtue,  and  imperceptibly  degenerating  into 
vicious  Courses,  merely  from  this  Neglect.  Every 
one,  therefore,  should  make  it  Part  of  his  daily 
Business  to  examine  his  daily  Conduct,  that,  seeing 
the  Evil  of  it,  he  may  in  Season  apply  the  Remedy. 

Retiring  from  the  World,  Monachism, 
&/C.  It  is  not  of  much  Importance  to  Society,  how 
a  Person  incapable  of  moral  Action  disposes  of  him- 
self, or  his  Time.  But  when  those  in  Health,  and 
of  a  common  Capacity,  seclude  themselves  from  the 
World,  because,  forsooth,  they  fancy  they  can  honor 
God  more  acceptably  by  retiring  from  Society,  and 
spending  their  Time   in  saying  their  Prayers  and 

telling 


i 
102  VIRTUES  AND  GRACES  TO  BE  CULTIVATED.  ' 


solitary  State.  And  if  our  Happiness  here  depends 
materially  upon  the  proper  Exercise  and  Enjoyment 
of  the  several  Appetites  and  Propensities  which  the 
Creator  has  given  us,  as  it  undoubtedly  does,  the 
Man  who  secludes  himself  from  Society,  must  fall 
vastly  short  of  the  Happiness  and  Satisfaction  en-i 
joyed  by  his  social  fellow  Mortals,  and  is  accounta- 
ble to  his  Maker  for  the  Neglect  of  all  that  Good 
which  he  might  or  would  have  done,  had  ho  contin- 
ued in  the  social  State.  The  Duties  incumbent  on 
the  Man  in  Society  are,  it  is  confessed,  greatly  in« 
creased,  but  his  Enjoyment  in  a  much  greater  De- 
gree. Let  us  then  cultivate  the  social  and  benevo- 
lent Dispositions,  for  by  so  doing,  we  shall  most 
certainly  enlarge  the  Sphere  of  our  Enjoyments  and 
our  Capacity  of  doing  Good  5  and  there  is  no  great- 
er Happiness  to  the  benevolent  Man,  than  the  Con- 
sciousness that  he  has  promoted  the  Happiness  of 
others.! 

Self-Government.  Man  is  endowed  with 
Reason  and  Power  of  Choice,  and  thereby  he  be- 
comes a  moral  and  accountable  Agent.  For  Rea- 
son is  given  us  to  regulate  our  Affections,  or  to 
govern  them  by  a  certain  Rule ;  and  that  Rule  is 
Virtue,  or  (which  is  eventually  the  same)  the  Di- 
vine Will.  For  it  is  impossible  the  Divine  Will 
should  in  any  case  mihtate  with  Virtue,  though, 

logically 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  103 

telling  their  Beads,  than  in  some  Employment  or 
Pursuit,  beneficial  to  others ;  they  do,  in  effect,  tell 
their  Maker,  that  they  have  improved  upon  his  Plan 
of  Nature  and  Providence,  and  found  out  a  better 
Way  of  serving  Him  than  the  old  one  of  doing  all 
the  Good  in  their  Power,  in  the  social  State.  A 
solitary  Life  tends^  to  lessen  our  Love  to  our  Neigh- 
bour. 

The  Man,  then,  who  secludes  himself  from  Soci- 
ety when  he  may  be  beneficial  to  it,  deserves,  in- 
stead of  Approbation  and  Support,  the  Contempt  and 
Neglect  of  that  Society  he  so  grossly  injures.  And 
let  this  Aphorism  be  impressed  on  every  Mind, 
"  That  no  Life  is  pleasing  to  God,  but  that  which  is 
useful  to  Mankind.'' 

Want  op  Self-Command.  One  who  has  no 
Command  of  himself,  is  the  Sport  of  every  Passion 
or  Appetite  which  happens  to  assail  him ;  and  un- 
less he  make  the  greatest  Efforts,  they  commonly  get 
such  a  Head,  as  to  bear  down  Reason  and  Judg- 
ment, and  the  poor  Man  is  deprived  of  all  Self-com- 
placency, and  the  Respect  of  those  around  him. 
"  He  that  hath  no  Rule  over  his  own  Spirit,  is  like 
a  City  broken  down,  and  without  Walls."  The 
Man  who  has  no  Command  of  himself  is  continually 
running  into  Difficulties,  from  which  he  cannot  ea- 
sily extricate  himself  If  he  is  passionate  and  iras- 
cible. 


lOi  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

logically  speaking,  the  Divine  Will  does  not  consti- 
tute Virtue.  We  are,  then,  bound  by  our  Nature 
or  Constitution  to  obey  God,  and  it  becomes  our 
sacred  Duty  to  regulate  every  Action  to  which  our 
several  Affections  prompt  us  by  that  Reason 
which  was  given  us  for  that  Purpose.  And  as  we 
are  enai)led  by  Reason  to  govern  our  Passions  and 
Appetites,  and  by  this  Capacity  of  Self-command 
become  accountable ;  we  are  accordingly  informed, 
both  by  natural  and  revealed  Religion,  that  God 
will  one  Day  call  us  to  account,  and  will  reward 
every  Man  according  to  his  Works.  It  becomes 
us  then  to  cultivate  this  Faculty  of  Self-govern- 
ment with  much  Assiduity,  for  it  is  not  to  be  ac- 
<quired,  in  any  tolerable  Degree,  without  Vigilance 
and  Attention.  Our  Passions  and  Appetites  are 
naturally  so  strong  and  craving,  and  grow  so  much 
more  so  by  Indulgence,  that  unless  we  begin  to  get 
some  Ascendency  over  them  in  early  Life,  we  sel- 
dom acquire  it  so  thoroughly  as  a  wise  Man  would 
wish.  Hence  the  vast  importance  of  a  good  early 
Education,  for  which  there  is  no  complete  Substi- 
tute. But  this  Self-command,  when  once  attained, 
enables  us  to  conquer  all  vicious,  malignant  and 
unsocial  Affections  and  Habits,  and  to  acquire  and 
improve  on  those  which  are  virtuous  and  beneficent, 
and  is  therefore  an  Acquisition  of  the  highest  Con- 
sequence to  our  Happiness,  both  here  and  hereafter. 

Deliberation, 


x^^    OF  THK  'm 

VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOf!B«D  105 

cible,  every  trifling  Occurrence  throws  him  into  a  I 

Rage,  and  perhaps  engages  him  in  Broils  and  Quar-  ] 

rels.     If  he  is  vain,  and  fond  of  Show  and  Parade,  \ 

he  often  ruins  himself  and  Family  by  running  in  Debt  ^ 

to  gratify  his  foolish  Fondness  for  Ostentation,  Slc.  ] 

But  our  Attention  must  be  also  extended  to  our  be-  - 

nevolent  Affections;    for  even  Benevolence  itself,  I 

unless  under  the  Direction  of  Reason,  may,   and  j 

often  does,  lead  us  astray,  as  when  it  induces  us  to  j 

favour  one  Person,  to  the  Injury  of  another,  or  of  j 

the  Public ;    as,  for  Example,   when  we  assist  an  | 

Offender  in  escaping  from  just  Punishment.    And  an  ! 

unguarded     Good-nature    has   been    the    Ruin   of  i 

Thousands.      How  often  have  children  been  ruined  ; 
by  the  foolish  Fondness,  that  is,  by  the  unrestrained 

and   inconsiderate   Indulgence    of  their    Parents  !  i 

How  many  have,  by  a  too  easy  Good-nature,  ruined  i 

themselves,  and  impoverished  their  Families,  by  be-  ' 

coming  Surety  for  others  !     So  important  is  it,  that  | 

all  our  Affections  be  governed  by  Reason.  I 

We  should,  therefore,  constantly  bear  it  in  our  J 

Minds,  that  although  by  Reason  we   are  naturally  ; 

enabled  to  keep  our  Appetites  and  Passions  under  ] 

due  Controul,  yet,  if,  for  a  considerable  Length  of  ] 

Time,  we  neglect  to  exercise  this  controuling  Fac-  ) 

ulty,  and  suffer  our  Appetites  and  Passions  to  take  ; 

the  Lead,  and  give  ourselves  up  to  them,  we  are  in  ] 

the  utmost  Danger  of  contracting  Habits  of  Vice,  \ 

which  \ 


106  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

Deliberation,  Mature  Consideration.  As 
we  are  endowed  with  Reason,  and  accountable  for 
the  Use  we  make  of  it,  it  becomes  us,  in  all  Cases 
of  Importance,  coolly  and  calmly  to  deliberate  upon 
the  probable  Consequences  of  acting,  in  one  Way 
or  another,  without  suffering  our  x4ffections  to 
have  any  Voice  in  the  Matter.  Reason  alone  is  to 
be  consulted,  and  it  is  our  Duty  to  follow  its  Dic- 
tates, wherever  it  may  lead,  notwithstanding  any 
Prepossessions  or  Prejudices  to  the  Contrary.  And 
if  we  honestly  deliberate  in  this  Manner,  upon  every 
important  Concern,  (whatever  the  Event  may  hap- 
pen to  be,)  we  may  console  ourselves  with  the  Ap- 
probation of  our  own  Minds.  But  if  any  Action  or 
Course  of  Behaviour  is  suggested  to  us,  which  ap- 
pears evidently  wrong,  or  vicious,  we  ought  not  to 
deliberate  a  Moment.  Deliberation  is  in  this  Case 
criminal,  for  it  can  only  lead  us  to  find  Excuses 
for  doing,  what  we  have  already  determined,  ought 
not  to  be  done. 

^Meditation.  It  is  our  Duty,  as  intelligent  Be- 
ings, to  spend  much  of  our  Time  in  Reflection  and 
serious  Meditation.  We  should  consider  our  own 
Characters ;  the  Situation  in  which  we  are  placed ; 
our  several  Relations ;  the  Duties  arising  from  those 
Relations ;  and  the  Necessity  of  living  and  acting 
agreeably  to  the  Dictates  of  our  Consciences,  and 

the 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  107 

w^hich  deprive  us  of  our  Capacity  of  Self-command, 
and  it  is  easier  for  the  Ethiopian  to  change  his 
Skin,  than  for  those  who  have  been  long  accus- 
tomed to  do  Evil,  to  reform. 

Love  of  Ease,  into  which  we  are  very  apt  to  fall, 
should  be  carefully  guarded  against ;  for  when  in- 
dulged, the  Habit  is  not  only  unfavourable  to,  but  is 
frequently  destructive  of  every  Virtue;  for  there 
cannot  be  any  Virtue  without  some  Exertion. 

Inconsideration,  Rashness,  Precipitancy. 
Every  Day's  Experience  shows  us  the  bad  Effects 
of  rash  and  precipitate  Conduct;  it  is  constantly 
plunging  us  into  Difficulties,  and  is  the  frequent 
Source  of  cruel  Regrets,  and  sometimes  of  bitter 
Repentance. 

To  be  prompt  and  energetic  in  Action,  is,  without 
Doubt,  a  most  useful  Qualification ;  but  before  we 
begin  to  act  in  any  Concern  of  Moment,  we  should 
calmly  view  the  Subject  in  Question  on  every  Side, 
and  having  fully  made  up  our  Minds,  we  may  then 
proceed  to  carry  our  Determination  into  Effect,  with 
the  boldest  Confidence. 


Want  of  Reflection.  He  who  does  not  at- 
tend to  the  State  of  his  Mind,  or  reflect  upon  his 
Conduct,  can  never  make  any  great  Advances  in 
Virtue.     On  the  contrary,  he  exposes  himself  to  the 

DauiJ^er 


108  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 


the  Precepts  of  the  Gospel.l  "  I  thought  on  mv 
Ways,  (says  the  Psalmist,)  tind  turned  ray  Feet  un- 
to thy  Testimonies.'' 

Seriousness,  Sobriety.  Every  Subject  of 
Importance  ought  to  be  treated  with  Seriousness, 
that  it  may  have  its  due  Consideration.  To  treat  a 
serious  Subject  slightly,  and  with  Levity,  is  contra- 
ry to  all  Decorum  and  Propriety  of  Behaviour.  It 
has  been  said,  indeed,  that  Ridicule  is  a  Test  of 
Truth ;  a  Position,  I  presume,  more  easily  asserted 
than  supported ;  for  whatever  takes  off  the  Atten- 
tion from  the  Subject  under  Discussion,  must  be  in- 
jurious to  the  Investigation.  A  calm,  sedate  Tem- 
per and  Behaviour,  certainly  appears  more  conge- 
nial to  our  Situation  in  this  World,  than  that  light 
Frothiness  we  sometimes  meet  with.  And  every 
one  naturally  disposed  to  this  light,  thoughtless 
Carriage,  ought  to  suppress  it,  for  it  is  scarcely  tol- 
erable, except  in  young  Persons,  and  destroys  the 
Disposition  and  Capacity  for  serious  Meditation, 
and  in  some  Degree,  for  the  common  Decencies  of 
Life.  All  Levity,  when  Religion  is  the  Subject,  is 
absolutely  inexcusable.  There  cannot  be  any  real 
Religion  in  a  Mind  totally  devoid  of  Seriousness. 

Regulation  of  our  Thoughts.  This  is  a 
Business  of  the  first  Consequence,  as  all  our  Words 
and  Actions  flow  from  this  Source.  Every  good 
or  useful   Thought    which  occurs  to   our  Minds, 

should 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  109 

Danger  of  committing  every  Vice,  to  which  he  has 
any  strong  Temptation,  and  runs  the  Risk  of  be- 
coming abandoned.  At  least,  he  neglects  the 
Means  which  would  most  effectually  secure  him  from 
great  moral  Depravity. 

Levity.  A  light  Behaviour  argues  a  shallow, 
superficial  Understanding,  and  is  peculiarly  disgust- 
ing in  the  discussion  of  serious  and  solemn  Subjects. 
Persons  advanced  in  Years,  should  be  cautious  how 
they  indulge  in  thoughtless  Levity,  for  it  ill  becomes 
them,  and  greatly  lessens  the  Dignity  of  Age,  and 
the  Force  of  any  Advice  or  Admonition,  they  may 
at  any  Time  think  proper  to  give  to  their  younger 
Friends. 

It  is  not  meant,  however,  to  recommend  a  stiff, 
formal  or  unsociable  Behaviour  in  any,  or  that  we 
should  be  always  uttering  Oracles,  or  that  we  should 
decry  decent  Mirth  and  Conviviality.  Far  from  it. 
An  Hour  spent  in  good  Company,  amid  the  SalHes 
of  Wit  and  good  Humour,  are  among  the  pleasant- 
est,  and  in  some  Respects,  the  most  useful,  which 
our  Lot  in  Life  affords,  as  it  greatly  promotes  all 
social  and  benevolent  Principles.  It  is  said,  that  the 
learned  Grotius,  when  on  his  Death-bed,  being  de- 
sired by  a  Friend,  to  give  him  some  Advice,  how 
he  should  live,  so  as  to  secure  his  future  Happiness, 
only  replied.  Be  serious. 

Disorderly   Thoughts.      Our   Thoughts  are 

extremely 


110  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

should  be  dwelt  upon  and  encouraged,  and  pursued 
to  good  Effect ;  and  every  vain  or  useless,  but  more 
especially  every  vicious  one,  (as  soon  as  we  reflect 
what  we  are  thinking  upon,)  should  be  immediately 
rejected.  Some  unhappy  Persons  are  naturally, 
they  know  not  why,  habitually  afflicted  with  blas- 
phemous, or  revengeful,  or  some  other  offensive 
Thoughts ;  which,  though  not  criminal,  if  immedi- 
ately disapproved  and  suppressed,  yet  in  some  In- 
stances they  recur  so  often,  as  to  be  the  Burden  of 
their  Lives.  This  is  a  Complaint  not  easily  cured. 
Such  evil  Thoughts  will  spontaneously  spring  up  in 
the  Mind,  in  spite  of  the  Resolutions  they  may  make 
to  prevent  them.  Nothing  but  the  strictest  Atten- 
tion and  Vigilance  can  be  of  any  use  in  such  a  Case, 
^nd  possibly  if  industriously  pursued,  they  may  in 
Time  prove  effectual.  Another,  and  more  common 
Infirmity,  is  an  Inability  to  keep  the  Mind  fixed  in 
the  Contemplation  of  any  one  Object,  without  wan- 
dering upon  others,  foreign  to  the  Purpose.  This 
weakness  is  often,  I  believe,  constitutional,  and 
like  other  natural  Defects,  not  easily  removed  ; 
though  with  due  Attention,  it  may  be  in  some  mea- 
sure corrected.  It  has  been  suggested,  that  the 
Study  of  the  Mathematics  has  this  Tendency.  It 
is  certainly  worth  the  Experiment. 

Temperance.     This  Virtue  consists  in  so  gov- 
erning our  Appetites,  as  that  they  may  best  answer 

the 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  1 1 1 

extremely  apt  to  run  wild,  and  we  suffer  our  Imagi- 
nations to  range  through  the  boundless  Wilds  of  Na- 
ture, without  Regulation  and  without  Restraint ; 
but  we  must  remember,  that  for  all  this  we  must 
give  an  Account.  When  a  Person  suffers  any 
strong  Impression  to  possess  his  Mind,  without  re- 
flecting what  may  be  its  moral  Tendency,  he  lays 
himself  open  to  every  Vice  and  Folly  ;  indeed  to 
every  Crime.  "  Then  guard  your  Heart  on  that 
weak  side,  where  most  your  Nature  fails."  Much 
of  our  present  Happiness,  as  well  as  Virtue,  depends 
upon  the  due  Regulation  of  our  Thoughts. 

There  are  numerous  Instances  of  Persons  who 
have  lost  the  Faculty  of  governing  their  Thoughts, 
^nd  who  have  become  totally  deranged,  by  indulging 
the  Contemplation  of,  and  dwelling  too  long  upon, 
the  same  Object ;  and  this  is  probably  the  most  fre- 
quent Cause  of  that  most  deplorable  State,  to  which 
the  human  Mind  can  be  reduced.  And  a  stronger 
Inducement  to  the  duly  regulating  of  our  Thoughts, 
independently  of  moral  and  religious  Considerations, 
cannot  be  offered,  than  the  Dread  of  Insanity. 

Intemperance,  Sensuality.  Every  Instance 
of  Intemperance  is  faulty :  but  when  it  becomes 
habitual,  by  frequent  Indulgence,  more  especially 
in  Drinking,  it  is  then  one  of  the  most  deplorable 
Vices.  It  blunts  our  Sensations,  stupifies  the  Un- 
derstanding, 


112  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

the  Purposes  for  which  they  were  given  us.  It 
conduces  to  our  Health,  Wealth,  Respectability, 
and  Happiness ;  and  is  a  necessary  Part  of  Self- 
government.  It  is  much  recommended  in  the  Gos- 
pel, and  it  is  our  Interest  as  well  as  our  Duty.  For 
the  Man  of  temperate  Habits  is  always  fit  for  Ac- 
tion ;  his  Mind  is  clear,  and  his  Body  free  from 
Languor  or  Oppression,  and  he  enjoys  his  Faculties 
in  Vigour;  and  the  same  Disposition  will  enable 
him  to  moderate  his  Passion,  and  prevent  him  from 
giving  a  Loose  to  any  violent  and  inordinate  Sallies, 
or  outrageous  Conduct. 

Fortitude.  That  Firmness  of  Character,  or 
fixed  Determination  of  Mind,  joined  with  an  appro- 
ving Conscience,*  which  animates  a  Man  to  under- 
take, and  pursue  with  Vigour,  a  Course  of  Virtue, 
notwithstanding  all  Opposition  ;  which  enables  him 
to  bear  Misfortunes  and  Ill-success  without  De- 
pression of  Spirits ;  and  to  resist  Temptations  to 
Vice,  however  alluring ;  is  a  high-toned  Virtue,  and 
will  carry  him  through  Life,  with  the  Approbation 
of  his  own  Heart,  and  with  dignified  Reputation. 
Such  a  Fortitude  is  a  manly,  heroick  and  truly 
Christian  Virtue,  and  is  recommended  to  us  by  the 
Example  of  our  Saviour,  and  his  Apostles,  who,  in 
the  Cause  of  Truth,   resisted  all   Opposition,   and 

suffered 


Mona  sil)i  cnnscia  recti. 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED  113 

derstanding,  clogs  the  Wheels  of  Life,  renders  us 
inattentive  to  its  Duties,  is  destructive  of  all  Morals, 
produces  Pains  and  Sickness,  and  frequently  prema- 

One  might  suppose  that  these  Considerations 
were  sufficient  to  deter  any  one  from  falling  into 
this  most  pernicious  Vice.  But  we  too  frequently 
see  Persons,  even  of  good  Characters,  who  fail  in 
this  Particular,  to  the  utter  Extinction  of  every  Vir- 
tue. Vigilance  in  this  Respect  then  is  necessary 
through  Life.  Let  him  that  standeth,  take  heed  lest 
he  fall,  for  daily  and  melancholy  Experience  fully 
shows  us  that  there  is  no  Vice  so  difficult  to  shake 
off,  when  it  has  once  become  habitual. 


Want  of  Energy,  Timidity,  Imbecility. 
Strength  of  Character,  when  not  directed  by  Reason 
and  Virtue,  is  so  far  from  being  commendable,  that 
it  is  one  of  the  most  pernicious  Qualities.  For 
when  it  is  joined  with  dishonest,  malicious,  ambi- 
tious, or  any  other  bad  Dispositions,  it  converts  Men 
into  determined  Villains,  or  ferocious  Desperadoes, 
or  inexorable  Tyrants,  to  the  Annoyance  and  Dis- 
turbance, and  sometimes  to  the  Destruction  of  Soci- 
eties. And  though  Timidity  or  Imbecility  of  Char- 
acter, is  never  held  in  high  Estimation,  yet  Persons 
of  this  Turn  of  Mind,  may,  and  often  do,  make  use- 
ful, quiet  and  peaceable  Members  of  Society,  and 


15 


good 


114  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

suffered  Reproaches  and  Contempt,  Stripes  and 
Imprisonments,  and  Death  itself,  rather  than  aban- 
don the  Cause  of  God,  and  the  Good  of  Mankind  in 
the  Propagation  of  Christianity.  They,  indeed, 
had  a  supernatural  Support,  which  we  must  not  ex- 
pect in  our  ordinary  Course ;  but  still  it  is  our  Du- 
ty, and  within  our  Ability,  to  oppose  Vice  with  our 
whole  Force,  in  whatever  Form  it  may  appear. 
But  unless  a  Man  be  naturally  endowed  with  a  con- 
siderable Firmness  of  Nerve,  it  is  to  be  feared  he 
will  never  make  any  great  Advances  in  this  Virtue, 
though  much  may  be  achieved  by  Exertion  and 
Effort. 


Resolution.  This  is  that  Disposition  of  Mind 
which  is  necessary  to  carry  a  Man  through  all  Op- 
position, to  the  Attainment  of  his  Object.  Every 
one  should  deliberately  and  maturely  consider,  not 
only  what  Course  of  Life  he  ought  to  pursue,  in 
order  to  promote  his  best  Interest  and  obtain  his 
greatest  Happiness ;  but  also  the  probable  Conse- 
quence of  every  important  Step  he  is  about  to  take. 
And  having  fully  made  up  his  Mind,  he  should 
promptly  and  steadily  pursue  his  Determination, 
against  all  Opposition  or  Temptation,  valiantly  re- 
sisting Dangers  of  every  kind,  whether  physical  or 
moral,  and  he  will  generally  find  his  Exertions  re- 
warded 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  115 

good  Neighbours,  and  be  as  much  more  beloved 
and  valued  than  those  of  the  Character  just  men- 
tioned, as  Peace  and  Harmony  are  preferable  to 
Quarrels  and  Contentions. 

The  timid  Man,  if  prudent,  will,  as  much  as  pos- 
sible, avoid  all  Occasions  or  Scenes  of  Action,  that 
demand  energetic  Exertions,  and  thus  escape  those 
Inconveniences,  to  which  his  Want  of  Firmness 
might  expose  him. 

Irresolution,  Indecision.  To  weakness  of 
this  description,  some  Persons,  to  their  Misfortune, 
are,  by  their  Constitutions,  unhappily  prone.  But 
they  are  Frailties  which  every  wise  Man  will  wish 
and  endeavour  to  correct.  They  expose  us  to  many 
Inconveniences.  The  Irresolute  are  easily  turned 
aside  by  Temptations ;  Opposition  frequently  puts 
an  End  to  all  their  Efforts ;  and  they  give  up  a 
Cause,  in  which  they  might  have  succeeded,  had 
they  been  determinately  resolute. 

Indecision  is  an  unhappy  Frailty,  to  which  some 
are  subject.  They  cannot  fully  determine,  under  a 
long  Time,  what  Course  to  take ;  and  when  they 
have  come  to  any  Determination,  their  Resolution 
is  too  weak  to  carry  any  important  Purpose  into 
Effect.  It  may  often  be  for  the  advantage  of  one 
of  this  Description,  to  availhimself  of  the  Advice  of 
some  judicious  Man,  whose  Character  is  more  de- 
cided. 

Inequalitt 


116  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

warded  with  Success.  This  Disposition,  exerted 
in  the  Cause  of  Virtue,  deserves  the  highest  Ap- 
plause Mankind  can  bestow. 

Equanimity.  A  calm,  firm  Possession  of  our- 
selves, notwithstanding  the  untoward  Bearings  of 
unexpected  Circumstances,  or  any  irritating  Re- 
flections that  may  be  cast  upon  us,  or  any  sudden 
Elevation  or  Depression  of  our  Fortunes  or  Cir- 
cumstances, is  a  State  of  Mind  that  every  one  ought 
to  cultivate,  as  it  effectually  serves  to  carry  us 
through  Life,  without  those  Anxieties  and  Distress- 
es to  which  an  irritable  Disposition  inevitably  sub- 
jects us.  It  enables  us  to  bear  Prosperity  without 
Pride,  and  Adversity  without  Dejection  or  Des- 
pondence.* ,4-^;- 

MoDE RATION  in  our  Actions,  Passions  and 
Appetites,  in  our  Pleasures  and  Enjoyments  and 
in  all  our  Pursuits,  and  in  our  whole  Conduct,  but 
more  especially.  Moderation  in  our  Desires  and 
Expectations,  contributes  more  to  our  Happiness, 
than  is  easily  imagined.  Experience  teaches  us 
that  it  is  easier  to  conform  our  Desires  to  our 
Situation,  than  to  make  our  Situation  conform  to 
our  Desires.      The  one  depends  upon  ourselves, 

the 

*  "  Aequam  memento  Rebus  in  nrduis 
Servare  Mentem,  non  secus  in  bonis 
Ab  insolenti  temperatani 
Laetiti^  moriture  I>eli."— Hor. 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  117 

Inequality  of  Feeling,  Irritability.  An 
Aptness  to  be  disconcerted,  or  unsettled,  or  to  have 
our  angry  or  any  other  Passions  excited,  is  an  In- 
firmity we  ought,  as  far  as  possible,  to  correct.  It 
exposes  us  to  a  thousand  Inconveniences,  and  lays 
us  open  to  the  Attacks  of  every  one  acquainted  with 
our  Foible ;  for  such  a  one  can  always  gain  an  Ad- 
vantage of  us,  by  throwing  us  into  Confusion.  It 
makes  us  disagreeable  Companions,  and  unpleasant 
Neighbours,  and  is  inimical  to  that  Tranquillity  of 
Mind,  on  which  our  Happiness  especially   depends. 

Many,  from  the  Indulgence  of  an  irritable  Tem- 
per, have  put  an  End  to  their  Lives,  which  might 
have  been  happily  prolonged,  if  the  Virtue  of  Equa- 
nimity had  been  duly  cultivated. 


EXCESSESOF  EVERY  KiND,  VIOLENCE,  IMPET- 
UOSITY. All  Excesses,  and  all  violent,  extravagant 
Behaviour,  are  injurious  to  that  Tranquillity,  which 
is  essentially  conducive  to  our  Happiness.  Inordi- 
nate Desires,  ambitious  Views,  grand  Projects,  are 
Rocks,  on  which  the  Happiness  of  thousands  has 
been  shipwrecked,  who,  but  for  them,  might  have  per- 
formed the  Voyage  of  Life  not  only  with  Safety  and 
Satisfaction  to  themselves,  but  with  the  Applause 
and  Approbation  of  their  Neighbours.  Let  those, 
then,  who  are  setting  out  in  Life,  consider  calmly  the 

Prospect 


118  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

the  other  upon  Circumstances  over  which  we  have 
no  ControuL*  This  is  a  Christian  Grace,  and 
ought  to  be  duly  encouraged.  If  the  moderate 
Man  has  not  more  Pleasures  than  his  more  extra- 
vagant Neighbour,  he  certainly  has  fewer  Pains  ; 
and  he  enjoys  that  Self- approbation,  which  the 
Man  of  Excess  can  never  feel.  There  is  no  one 
earthly  Blessing  that  we  may  not  have  in  Excess ; 
even  Health  (without  which  we  cannot  enjoy  any 
other)  may  be  too  abundant.  We  see,  daily.  In- 
stances of  persons  who  through  a  foolish  Confidence 
that  nothing  would  hurt  them,  have,  by  some  gross 
Irregularity,  destroyed  themselves,  or  made  them- 
selves Invalids  for  Life.  Now  if  this  be  the  Case 
with  Health,  it  must  be  so  with  still  greater  Truth, 
in  regard  to  every  other  Blessing.  "  Let  then  our 
Moderation  be  known  unto  all  Men." 

Contentment  with  the  Allotments  of  Provi- 
dence without  repining  under  Misfortunes,  but  sub- 
mitting calmly  to  the  divine  Will,  is  an  important 
Part  of  the  Christian  Temper,  and  highly  condu- 
cive to  our  pleasant  and  easy  Passage,  through  this 
our  probationary  State.  And  if  Contentment  be 
not  Happiness,  it  approaches  nearer  to  it  than  any 
other  Temper    we  can    exercise.       Let    all    then 

endeavour 

"*  "  Et  mihi  rcB,  non  me  rebus,  siibjungere  conor."— Hor. 


VICES  AND  ILL  l)ISPOSrnONS  TO  BE  AVOIDED.  119 

Prospect  that  lies  before  them,  and  not  be    pre- 
sumptuous.    "  Be  not  high-minded,  but  fear." 

A  Competency  is  a  most  desirable  Object,  and 
what  every  one  may  prudently  aim  at ;  but  he  must 
be  very  unwise,  who  puts  this  Competency  at  Haz- 
ard, for  the  uncertain  Prospect  of  obtaining  a  splen- 
did Fortune.  He  risks  a  Substance,  to  obtain  a 
Shadow.  For  most  probably  the  Man  who  has  too 
much,  is  as  often  unhappy,  as  he  who  has  too  little.* 

Anxiety,  Discontent,  Disposition  to  find 
Fault.  Anxiety  with  Regard  to  our  future 
worldly  Circumstances,  or  a  Discontentedness  un- 
der them,  is  the  Destruction  of  our  present  Happi- 
ness ;  and  is  therefore  to  be  carefully  avoided. 
But  it  is,  besides,  a  finding  Fault  with  the  Distri- 
butions of  Providence,  than  which  no  Temper  can 
be  more  offensive  to  the  sovereign  Ruler  of  the 
World.  This  unhappy  Disposition  is  expressly 
reprobated  by  our  Lord  in  his  Sermon  on  the 
Mount,  not  only  as  arrogant  and  impious,  but  ^s 
utterly  useless.  As  a  Disposition  to  find  Fault 
always  increases  our  Unhappiness ;  and  as  unto- 
ward Accidents  are  continually  occurring  in  this 
variegated  Scene  of  human  Life,  it  would  tend 
greatly  to  relieve  us  under  them,  if  we  could  bring 

ourselves 


'  Est  Modus  in  Rebus  ;  sunt  certi  denique  Fines, 
Q,uos  ultra,  citrdque  nequit  consistere  rectum." — Hob. 


120  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

endeavor  to  improve  to  the  utmost,  in  this  important 
Virtue.  But  no  one  possessed  of  this  happy 
Disposition,  will  ever  make  Use  of  any  unlawful 
Means,  to  extricate  himself  from  any  difficult  Cir- 
cumstances, in  which  he  may  happen  to  be  involv- 
ed. He  will  rather  bear  those  Ills  he  has,  "  than 
fly  to  others  that  he  knows  not  of  It  would 
greatly  contribute  to  the  Acquisition  of  this  happy 
Temper,  if  we  frequently  formed  a  Comparison  of 
our  own  Circumstances  with  those  of  Persons  be- 
neath us ;  for  we  should  then  perceive,  that  they 
might  have  been  much  more  humiliating  than  they 
are. 

Patience.  This  is  a  Virtue  of  the  utmost 
Importance  in  the  Christian  Character.  It  consists 
of  Resignation  to  the  divine  Will,  Fortitude  (or 
passive  Courage,)  and  a  Degree  of  Contentment; 
and  is  enjoined  upon  us,  that  we  may  be  enabled  to 
bear  up  under  those  numerous  Ills,  which  we  can 
nether  resist  nor  remedy.  And  as  every  Day  affords 
Instances  of  this  Description,  of  one  kind  or  anoth- 
er, so  there  is  scarcely  any  Virtue  that  calls  for  more 
frequent  or  constant  Exercise.  It  should,  then,  be 
the  earnest  Endeavour  of  every  one,  as  early  in  Life 
as  possible,  to  gain  by  frequent  Acts,  a  fixed  Habit 
of  Patience.  For  there  is  no  Mortal  so  happily  cir- 
cumstanced, as  not  to  need  its  salutary  Aid,  to  carry 

him 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED  121 

ourselves  to  form  the  Resolution  to  make  the  best 
of  every  Incident,  and  always  to  look  on  the  bright 
Side  of  every  Occurrence ;  and  never  to  compare 
our  Situation  with  that  of  those  above  us,  which  is 
the  Bane  of  Contentment. 

Impatience,  Fretfulness,  Peevishness, 
Pettishness.  An  impatient  Disposition  is  a 
constant  Source  of  Uneasiness ;  and  when  under 
no  Restraint,  lays  the  unhappy  Person  who  in- 
dulges it  open  to  a  thousand  Evils,  which,  but  for 
such  Indulgence,  he  might  have  avoided.  It  ag- 
gravates the  Miseries  of  his  Life,  and  converts 
trifling  Accidents  into  serious  Misfortunes,  and 
gives  an  Edge  to  all  his  Sufferings.  He  suffers 
Difficulties  to  obstruct  even  his  laudable  and  vir- 
tuous Pursuits,  when,  by  a  patient  Perseverance, 
he  might  have  succeeded.  The  impatient  Man 
is  fretful,  peevish  and  pettish,  and  any  untoward 
Accident,  however  trifling,  makes  him  break  out 
into  indecent  Language,  and  abuse  every  one  who 
happens,  though  inadvertently,  to  thwart  him ;  and 
by  Isuch  Conduct,  makes  himself  odious  to  all, 
more  especially  to  his  Domestics,  and  those  who  have 
any  near  Connection  with  him.  But  when  a  really 
grievous  Misfortune  happens  to  him,  his  Impatience 
sometimes  exceeds  all  Bounds,  and  so  far  transports 
him,  that  he  profanely  arraigns  divine  Providence, 

and 
16 


122  VIRTUES  AND  GRACE*  TO  BE  CULTIVATED. 

him  with  Ease  and  Safety  along  the  turbulent 
Sti-eam  of  human  Life.  It  enables  us  to  conquer 
Difficulties,  otherwise  insurmountable.  Without  it, 
indeed,  we  cannot  reasonably  hope  to  accomplish 
any  arduous  Task,  or  to  behave  suitably  under  the 
Disappointments,  the  Losses  and  Bereavements  to 
which  we  are  every  Hour  exposed.  But  our  Reli- 
gion holds  out  to  us  an  Inducement  to  the  Practice 
of  this  Virtue,  superior  to  every  other  Considera- 
tion, for  it  promises  eternal  Life  to  a  patient  Con- 
tinuance in  the  ways  of  Well-doing. 

Constancy,  Perseverance.  These  are  Vir- 
tues of  much  Importance,  respecting  both  our  pre- 
sent and  future  Welfare,  and  are  made  up  of  Con- 
sideration, Patience,  Fortitude  and  Resolution ; 
and  every  one  should  endeavour  to  possess  himself  of 
them,  as  without  their  aid,  we  can  never  accomplish 
any  Thing  very  commendable.  When,  therefore, 
we  have  deliberately  fixed  our  Mfnds  upon  an  Ob- 
ject worthy  of  our  Pursuit,  we  should  not  suffer  any 
Obstacle  or  Opposition  to  obstruct  our  Progress,  nor 
any  Length  of  Time  to  weary  out  our  Patience. 
Many  Persons  set  out  with  great  Alacrity,  fondly 
imagining  their  Object  may  be  obtained  by  uncom- 
mon Exertion ;  but  when  Dangers  and  Difficulties 
arise  which  they  did  not  foresee,  they  become  dis- 
couraged, and  drop  all  further  Attempts.     This  is  a 

Weakness 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  123 

and  blasphemously  accuses  his  Maker.  How  care- 
ful, then,  ought  we  to  be,  how  we  suffer  this  un- 
happy Temper  to  get  the  Ascendency  over  us,  lest 
by  Indulgence,  it  sink  us  into  the  Depths  of  Impie- 
ty and  moral  Depravity. 


Inconstancy,  Instability,  Fickleness.  A 
fickle,  inconstant  Disposition  argues  a  light,  weak 
Mind.  Persons  of  this  Turn  do  not  duly  consider 
or  deliberate  upon  the  Object  in  Question,  or  the 
Difficulties  to  be  expected,  or  their  own  Capacities 
to  surmount  those  Difficulties  ;  but  hurry  on  to  Ac- 
tion, without  any  settled  Plan.  No  Wonder,  then, 
they  meet  with  Opposition  they  never  expected,  or 
that  they  are  terrified  and  disheartened,  when  such 
untoward  Obstructions  occur.  This  Disposition 
exposes  a  Man  to  Contempt,  and  is  a  State  of 
Mind  a  wise  Man  would  wish  to  avoid.*  We 
should  be  cautious,  then,  how  we  undertake  a 
Business,  to  the  Accomplishment  of  which,  upon 
mature  Reflection,  we  find  we  are  not  equal.  But 
careful  Thought,  and  a  moderate  Share  of  Resolu- 
tion and  Patience,  are  sufficient  to  carry  us  through 
the  Affairs  of  Life  with  Reputation,  if  we  do  our 
best.  Common  Abilities  are,  without  Doubt,  enough 
to  enable  us  to  perform  the  Duties  incumbent  on 

us 

*  "Tu  ne  cede  Malis,  sed  contra  audentior  ito," — Vikg. 


124  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

Weakness  which  should  be  overcome.  Constancy, 
considered  as  a  Christian  Virtue,  is  of  the  utmost 
Consequence.  Christianity  demands  a  steady  Per- 
severance in  a  Course  of  Piety  and  Virtue,  through 
our  whole  Lives,  in  Spite  of  all  Difficulties  and 
Temptations  we  may  meet  with  ;  and  we  have  this 
Promise  to  animate  us  in  this  arduous  Undertaking, 
That  in  due  Time  we  shall  reap  if  we  faint  not. 

Self-Denial  consists  in  refusing  to  gratify  our 
Inclinations.  It  is  our  Duty  then  carefully  to 
watch  them ;  to  deny  ourselves  every  vicious  In- 
dulgence, and  to  gratify  and  foster  every  virtuous 
one.  This  our  Religion  absolutely  commands. 
But,  by  Self-Denial  is  more  frequently  meant  the 
denying  ourselves  innocent  Gratifications.  By 
some,  this  has  been  accounted  a  great  Virtue  ; 
while  others  seem  to  suppose  it  no  Virtue  at  all. 
Now  as  it  has  pleased  Providence  to  give  us  many 
Blessings  in  this  Life,  which  are  evidently  intended 
to  be  enjoyed  by  us,  as  well  as  many  Miseries  and 
Evils  to  be  endured  5  we  may  naturally  think  it  to 
be  as  much  our  Duty  to  enjoy  the  one,  as  to  submit 
patiently  to  the  other,  and  without  Doubt,  generally, 
it  is.  But  there  may  be  Circumstances  and  Situa- 
tions, in  which  it  may  be  an  Act  of  Virtue,  to  wave 
our  Right  of  Enjoyment,  and  to  refuse  ourselves 
the  innocent  Pleasures  of  Life.  When  such  Oc- 
casions 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  125 

US  as  Christians,  if  we  will  but  honestly  and  faith- 
fully exert  them.  For  our  Religion  does  not  enjoin 
upon  us  any  Impossibilities. 

Self-Indulgence.  Our  Appetites  and  Pas- 
sions are  so  apt  to  lead  us  from  the  Path  of  Duty 
and  Happiness,  that  if  we  wish  for  that  Self-Appro- 
bation, so  conducive  to  them,  we  shall  keep  a  con- 
stant Eye  upon  them,  lest  by  Indulgence,  they  be- 
come too  strong  to  be  controulled  by  our  Reason, 
and  we  become  lost  to  the  World,  to  Virtue,  and 
ourselves.  We  may  instance  in  Intemperance. 
How  many,  who  only  by  neglecting  to  reflect  upon 
their  Conduct,  (that  is,  by  neglecting  to  examine 
their  daily  Behaviour,)  suffer  their  Appetites  to  get 
such  a  Head,  before  they  are  aware  of  it,  that  the 
indulged  Desire  becomes  too  rampant  to  be  sup- 
pressed by  any  Efforts  the  miserable  Victim  can 
make  to  extricate  himself!  The  same  may  be  said 
of  every  other  criminal  Indulgence.  How  many 
good  Estates  have  been  wasted,  how  many  even 
opulent  Families,  have  been  reduced  to  Penury, 
merely  by  indulging  in  the  Love  of  Ease  !  Mankind 
were  made  for  Action,  and  there  is  no  Virtue,  there 
is  scarce  any  earthly  Good,  which  does  not  call  for 
Exertion,  either  for  its  Attainment  or  Preservation. 
When  by  Indulgence  we  find  ourselves  in  Danger 
of  contracting  bad  or  merely  inconvenient  Habits  ; 

and, 


126  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

casions  occur,  as  they  frequently  do,  it  must  be  our 
Duty  to  deny  ourselves,  not  only  in  our  Pleasures 
and  Inclinations,  but  even  in  our  undoubted  Rights  ; 
as-for  example,  when  the  Peace,  or  any  other  im- 
portant Concern  of  Society,  demands  it.  Our 
Lord  enjoins  this  Conduct  upon  us  in  his  Sermon 
on   the   Mount,   in   the   most  impressive    Manner. 

RMeeknes  a  mild,  gentle  Temper,  free  from 
Anger,  Resentment,  or  Revenge,  and  patient  under 
Injuries  and  Ill-Treatment,  is  a  truly  evangelical 
Virtue,  highly  recommended  by  our  Saviour  both 
by  his  Precepts  and  Example.  His  Direction, 
that  "when  we  are  smitten  on  one  Cheek  we  turn 
the  other,"  though  probably  a  figurative  Expres- 
sion, shows  us  in  a  striking  Manner,  that  he  meant 
to  enjoin  a  very  high  Degree  of  Meekness,  and 
Forbearance.  This  Virtue  may  sometimes  expose 
a  Man  to  Insults  and  injurious  Treatment  from  the 
Rude,  Ill-informed,  or  Haughty  ;  but  it  is  a  happy 
Temper,  and  richly  repays  the  Possessor  for  all  In- 
conveniences and  Mortifications  to  which  it  exposes 
him.  ^ 

Humility    is    a   Christian   Virtue,    Sister    to 
Meekness,  and  is  spoken  of  in  Scripture,  as  con- 
sisting of  Lowliness  of  Mind  and  a  Disposition  to 
esteem  others  better  than  ourselves,  and  is  recom- 
mended 


J^  \v^       Oy  THE         'f 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDM^  • ;      12^ 

and,  in  short,  whenever  we  can  probably  do  more 
Good  either  to  ourselves  or  others  by  denying  our- 
selves, than  by  Gratification,  it  is  our  Duty  to 
abstain.  For  our  Lord  has  told  us,  that  those  who 
would  come  after  him  must  deny  themselves,  take 
up  their  Cross  and  follow  him. 

Irascibilitt,  Captiousness,  Resentful- 
NESS.  All  these  are  odious  Qualities,  which  ought 
to  be  avoided  by  every  one,  who  wishes  to  be  be- 
loved or  esteemed.  They  are  immoral  and  unchris- 
tian ;  they  make  us  disagreeable  Companions,  and 
bad  Neighbours ;  and  by  Indulgence,  destroy  our 
internal  Peace. 

Some  Persons  are,  by  their  Constitutions,  prone 
to  fall  into  violent  Paroxysms  of  outrageous  Anger. 
Every  one  of  this  unhappy  Propensity  ought  strenu- 
ously to  exert  all  his  Powers  to  conquer  it,  lest  in 
some  unguarded  Moment,  he  commit  some  desper- 
ate Act,  which  may  prove  fatal  to  his  Peace  forev- 
er. The  first  instant  the  Emotion  is  perceived,  it 
must  be  attended  to  and  suppressed. 

Vanity,  High-Mindedness,  Ambition, 
Haughtiness,  Pride.  Pride  and  Haughtiness 
are  peculiarly  odious  to  the  Deity,  and  offensive  to 
Man :  they  show  such  an  overweening  Conceit  of 
ourselves,  and  such  superlative  Contempt  for  others, 

as 


123  VIRTUES  AND  GR.ACE3  TO  BE  CULTIVATED. 

mended  and  enforced  by  the  Example  of  our  Lord. 
It  implies  a  proper  Sense  of  our  own  Imperfec- 
tions, and  a  Willingness  to  acknowledge  the 
Superiority  of  others.  Humility  is  modest,  meek, 
benevolent,  condescending  and  accommodating. 
It  is  peculiarly  conducive  to  the  Tranquillity  and 
Happiness  of  the  World,  and  is  no  ways  inconsistent 
with  Christian  Fortitude  and  Resolution,  or  any 
other  (Quality,  worth  the  Acquisition  of  the  virtuous 
Man.  This  is  a  Virtue  indeed  of  little  Estimation 
with  Men  of  the  World  5  but  the  Temper  it  produ- 
ces is  much  recommended  in  the  Gospel,  which 
assures  us  that,  "  He  who  humbleth  himself  shall 
be  exalted."  There  is  no  Man,  however  wise  or 
good  he  may  be,  or  how  highly  soever  the  World 
may  think  of  him,  who  upon  a  calm  Retrospection 
of  his  past  Life,  will  not  find  many  Failures  in  his 
Conduct,  which  ought  to  teach  him  Humihty. 

Modest  Assurance  is  a  most  useful  (Qualifi- 
cation, as  it  enables  us  to  behave  witk  becoming 
Firmness,  Decency,  Propriety,  and  Dignity  in  the 
Company  we  associate  with,  and  in  our  Intercourse 
and  Commerce  with  the  World.  The  Disposition 
here  recommended  is  equally  remote  from  Impu- 
dence or  Arrogance,  on  the  one  Hand,  and  Ti- 
midity or  Bashfulness,  on  the  other.  It  is  one  of 
the  most  useful  Endowments  for  any  one  who  has 

much 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED  129 

as  makes  our  Company  disagreeable  and  disgusting, 
and  our  Behaviour  insupportable ;  and  the  Con- 
tempt we  show  for  others,  is  frequently  returned 
upon  us  with  Interest,  for  there  is  no  Temper  which 
the  World  is  more  disposed  to  mortity.  It  should 
seem  that  Pride  was  given  us  to  prevent  our  doing 
mean,  low,  and  disgraceful  Actions.  But  how  apt 
are  we  to  forget  this,  its  genuine  Office !  For  Ex- 
perience shows,  that  there  is  no  Passion  that  more 
frequently  leads  to  low,  contemptible  Behaviour. 
Vanity  is  a  Vice  of  light,  superficial  Minds,  and  as 
it  leads  to  Extravagance,  by  a  Fondness  for  Pomp 
and  Show,  is  a  frequent  Source  of  much  Unhappi- 
ness  ;  and  is  never  approved,  but  by  those  few  who 
are  immediately  benefitted  by  its  Excesses.  This 
Class  of  Vices  is  odious  in  the  Sight  of  God.  For 
"  He  resisteth  the  Proud,  but  giveth  Grace  to  the 
Humble."  Ambition  has  sometimes,  perhaps,  been 
useful,  but  when  in  Excess  and  uncontroulled,  it 
has  done  Mischief  beyond  any  Affection  of  the  hu- 
man Heart. 


Bashfulness,  Shamefacedness,  Impudence. 
These  are  faulty,  and  sometimes  even  vicious, 
when  we  suffer  them  to  interfere  with  our  Duty,  and 
prevent  the  Performance  of  virtuous  Actions,  as 
they  sometimes  do.  They  are,  however,  constitu- 
tional 
17 


130  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

much  Business  in  active  Life.  When  a  Man  has 
the  perfect  Possession  of  himself,  and  can  command 
and  avail  himself  of  all  the  Powers  of  his  Mind  with 
Ease  and  Freedom,  he  will  not  be  easily  put  off, 
or  turned  aside  from  the  Object  of  his  Pursuit ;  and 
it  gives  him  great  Advantage  in  the  Prosecution 
of  all  important  Concerns. 

Forethought.  A  prudent  Foresight,  looking 
forward  upon  the  Prospect  of  Life  which  lies  be- 
fore us,  and  laying  Plans  for  our  future  Conduct,  is 
the  bounden  Duty  of  every  one,  and  more  especially 
of  those  in  early  Life.  Such  should  first  consider 
their  own  Character  and  Capacities,  and  what  De- 
partment of  Society  they  are  best  fitted  for,  and  most 
likely  to  fill  with  Reputation,  and  to  be  the  most 
useful  in,  for  these  Considerations  are  important  to 
their  Happiness ;  and  next,  their  Situation,  that  is, 
what  Position  it  is  probable  in  their  Power,  to  place 
themselves  ;  then,  their  Taste,  for  unless  a  Person 
have  a  Predilection  for  a  particular  Profession, 
whatever  his  Capacity  may  be,  it  is  most  probable 
he  will  never  excel.  Every  prudent  Man,  therefore, 
before  he  takes  any  important  Step,  in  which  his 
Welfare  is  involved,  will  view  the  Subject  on  all 
Sides  with  Calmness,  and  not  suffer  his  Passions  to 
interfere  in  the  Matter,  and  he  will  most  commonly 
succeed.    But  let  him  not  be  too  sanguine,  for  every 

Day's 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  131 

tional  Defects,  and  are  with  great  Difficulty  (if  ever) 
completely  overcome.  ^Hmm- 

But  a  bold,  impudent  Arrogance  is  as  opposite  to 
modest  Assurance,  on  the  other  Hand,  as  Bashful- 
ness ;  and  as  it  is  extremely  disgusting,  ought  to  be 
carefully  suppressed,  and  frequently  meets  from 
the  World  the  most  mortifying  and  humiliating  Re- 
ception. 

Want  of  Premeditation,  Undue  Anxiety, 
are  equally  contrasts  to  Forethought.  Acting  with- 
out Deliberation,  indicates  a  frivolous  Mind ;  and  if 
one  of  this  Cast  succeed  in  his  Projects,  it  is  only  by 
what  is  called  mere  Chance.  Such  inconsiderate 
Conduct  is  inexcusable.  Undue  Anxiety  on  the  other 
Hand,  or  too  great  SoHcitude  for  the  Future,  should 
be  equally  avoided,  not  only  as  it  incapacitates  us 
for  present  Enjoyment,  but  is  utterly  vain  and  use- 
less, as  we  cannot,  by  any  Thought,  "  make  one 
hair  white  or  black,''  or  in  any  Respect  alter  the 
Course  of  Events.  This  unhappy  Temper  is  for- 
bidden in  the  Gospel,  for  it  shows  a  criminal  Dis- 
trust of  Providence ;  and  a  Deficiency  of  that  Re- 
signation and  Submission,  which  we  all  owe  to  its 
Determinations.  "  Take  therefore  no  thought,  that 
is,  be  not  unduly  anxious  for  the  morrow,  for  the 
morrow  will  take  thought  for  the  things  of  itself. 
Sufficient  unto  the  day  is  the  evil  thereof" 

Rashness, 


132  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

Day's  Experience  shows  us,  that  "  the  Race  is  not 
always  to  the  swift,"  and  that  the  best  laid  Plans 
often  fail  of  Success ;  but  he  will  in  such  a  Case, 
have  no  Reason  to  blame  himself,  if  he  has  acted 
upon  due  Deliberation.  It  is  our  Business  to  weigh 
well  our  Schemes,  and  to  leave  the  Event  to  Provi- 
dence. For,  strictly  speaking,  we  have  Nothing  to 
do  with  Events,  but  to  be  resigned  to  them. 

Prudence,  Discretion.  If  these  are  to  be  dis- 
tinguished, perhaps  it  may  be  said,  that  Discretion 
is  the  Faci:flty  by  which  we  determine  what  is  the 
best  Course  to  be  pursued  in  any  given  Case  5  and 
that  Prudence  leads  us  to  pursue  that  Course.  Be 
this  as  it  may  ;  the  Virtue  we  call  Prudence,  is  the 
most  useful  Guide  we  can  follow,  to  carry  us  with 
Safety  and  Honour  through  the  dangerous,  turbu- 
lent, and  varying  Scenes,  in  which  we  may  be 
engaged.* 

Economy  consists  in  a  proper  and  orderly  Man- 
agement of  our  Concerns.  It  is  a  domestic  Virtue, 
and  contributes  greatly  to  domestic  Happiness. 
Without  it.  Family  Affairs,  and  indeed  all  Af- 
fairs, get  into  Disorder  and  Confusion,  the  best 
Estates  come  to  Nothing,  and  those  who  enjoyed  a 
Competency,  have  been  reduced  to  absolute  Begga- 
ry. And  though  it  is  sometimes  despised,  as  a 
mean  and  homely  Virtue,  yet  it  is  seldom  neglected 

with 

*  '•  Nullum  Numen  habes,  si  sit  Prudentia;  sed  te 

Nos  facinuis,  Fortuna,  Deani,  cfEJoque  locamus." — Jur. 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  133 

Rashness,  Carelessness,  Negligence. 
These  are  all  Opposites  to  Prudence,  and  in  Pro- 
portion as  we  are  guilty  of  them,  we  shall  certainly 
suffer  in  our  Affairs  and  Pursuits,  of  whatever  Kind 
or  Nature  they  may  be.  Slight  Indiscretions,  arising 
from  Youth  or  Inexperience,  are  easily  forgiven ; 
but  a  Person  who  frequently  offends  in  this  Way, 
always  incurs  Blame,  and  suffers  in  his  Affairs. 

Negligence,  Extravagance,  Profuseness. 
One  would  not  imagine  that  many  Arguments  were 
necessary  to  convince  us,  that  these  Habits  natur- 
ally lead  those  who  indulge  them,  into  Poverty,  Dis- 
grace and  Ruin,  were  it  not  for  the  many  unhappy 
Instances  of  their  Effects,  which  daily  occur.  One 
of  this  careless  Character  never  reflects  upon  the 
many  Faults  he  is  guilty  of,  how  many  Duties  he 
omits,  and  how  much  Misery  and  Unhappiness  he 
occasions.  He  not  only  injures  himself,  but  his 
Family  and  Friends ;  and  is  continually  liable  to 
commit  the  most  gross  Injustice,  in  regard  to  those 
who  have  trusted  in  his  Integrity.  This  is  very  crim- 
inal Behaviour,  but  does  not  appear  to  be  so  infa- 
mous, (at  least  with  us  in  this  Country,)  as  it  de- 
serves to  be.  For  what  kind  of  Swindling  is  more 
vicious,  than  for  a  Man  to  run  in  Debt,  to  gratify  his 
Extravagance.  He  commits  one  Crime,  that  he 
may  be  able  to  commit  another.      It  has  often  been 

justly 


134  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

with  Impunity.  It  ought,  therefore,  to  be  pursued 
in  all  its  Branches,  as  far  as  may  be,  without  de- 
generating into  Meanness  or  Avarice.  And  if  we 
look  on  the  State  of  Society  around  us,  how  often 
do  we  see  Individuals  and  Famihes,  who  by  the 
steady  Practice  of  this  and  similar  Virtues,  have 
raised  themselves  from  Indigence  to  a  Competence, 
and  even  to  Affluence  and  Respectabihty ;  while 
others,  by  their  Profuseness,  have  sunk  into  In- 
significance. 

Activity,  Promptitude,  Alertness,  a  Dis- 
position TO  Action.  These  are  useful  Qualifica- 
tions. An  active  Man  is  always  ready  for  Business 
and  goes  to  it  with  a  good  Relish.  Young  Persons, 
especially,  ought  to  be  alert  and  disposed  to  Action. 
Children  should  therefore  be  encouraged  to  pursue 
their  active  Sports,  to  run,  leap,  wrestle,  swim,  to 
exercise  their  Muscles  in  every  possible  Way, 
which  not  only  induces  Habits  of  Action,  and  an 
Adroitness  in  the  use  of  their  Limbs,  but  greatly 
contributes  to  their  Health,  and  to  their  Usefulness 
and  Enjoyment  through  Life.  They  should  be 
taught  to  wait  upon,  and  to  do  every  Thing,  as  far 
as  possible,  for  themselves,  without  any  officious 
Assistance  of  others.  They  should  never  be  indulg- 
ed in  Laziness  and  Inactivity,  but  taught  to  depend 
upon  their  personal  Exertions. 

Industry,  Assiduity,  Diligence.      A   con- 
stant 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  135 

justly  observed,  that  the  Poor  are  generally  the  most 
profuse  and  negligent  part  of  the  Community. 


Love  op  Ease,  Hebetude,  Laziness,  Sloth. 
We  ought  to  be  careful  how  we  contract  these  per- 
nicious Habits,  for  they  destroy  our  Usefulness,  and 
much  of  our  Enjoyment,  and  when  once  formed,  are 
seldom  if  ever  perfectly  conquered.  The  Young 
should  assiduously  guard  against  these  Weaknesses, 
for  they  are  extremely  apt  to  grow  upon  a  Person, 
who  is  at  all  naturally  disposed  to  them.  And  it  is 
commonly  observed,  that  an  indolent  young  Man 
makes  a  slothful,  lazy  old  one.  And  if  he  does  not 
fall  into  gross  Vice,  is  at  least  greatly  deficient  in 
Virtue.  And  (as  Dr.  Butler  somewhere  observes,) 
the  general  Conduct  of  Nature  is,  not  to  save  us 
Trouble,  but  to  make  us  capable  of  going  through 
it,  and  to  put  it  upon  us  to  do  so. 


Idleness,  Lounging,  Sauntering,  Dissipa- 
tion, Waste  of  Time.  All  Mispense  of  Time  is 
faulty,  but  these  dualities  are  not  only  vicious 
themselves,  but  peculiarly  apt  to  lead  to  others, 
that  are  more  so ;  as  Drinking,  Carousing,  Gam- 
bling, and  all  Manner  of  Debauchery.  Their  Con- 
sequences are  highly  pernicious,  and  ought  to  be 

shunned 


136  VlRll^UES  AND  GRACES  TO  BE  CULTIVATED. 

stant  Employment  of  our  Time  in  something  useful, 
is  recommended  to  us  by  every  powerful  Motive. 
Every  Man  should  pursue  some  Object.  All  agree 
that  the  poor  ought  to  be  industrious,  to  support 
themselves,  and  not  permit  themselves  to  become  a 
Burden  upon  the  Pubhc.  Are  the  Rich,  then,  ex- 
•empted  from  the  Practice  of  this  Virtue?  By  no 
means.  Experience  may  convince  us,  that  Man 
was  formed  for  Action ;  and  that  whoever  is  idle, 
will  suffer  by  it,  either  in  his  Estate,  his  Body,  or 
his  Mind ;  perhaps  in  all.  It  behoves  all,  then, 
who  wish  to  promote  their  own,  or  the  public  Hap- 
piness, to  improve  their  Time,  in  some  laudable 
Pursuit,  either  in  bodily  Labour  or  in  some  useful 
Employment,  or  Study;  or  in  providing  for  their 
Families ;  or  in  obtaining  a  Competency ;  or  in  im- 
proving their  Minds  in  some  useful  Knowledge  or 
Art ;  or  in  Acts  of  Charity,  Beneficence,  Piety  and 
Virtue.  Industrious  Habits  effectually  prevent  that 
Ennui,  that  vexatious  Lassitude,  which  Providence 
has  appointed  as  the  Punishment  and  Scourge  of 
those  who  have  no  Employment  or  Object  to  engage 
their  Attention.  Dr.  Young  has  justly  observed, 
that  those  "  who  have  no  Cares  must  make  them  or 
be  wretched."  This  Virtue  is  strongly  enjoined  in 
the  Bible,  and  is  beneficial  to  the  Public,  as  well 
as  to  the  Individual. 

Thriftiness.      No   unnecessary    Expense 

OR 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  137 

shunned  as  a  Pestilence.  The  Man  who  does  ab- 
solutely Nothing,  is  the  most  insignificant  Being 
that  lives.  And  when  we  consider  the  Time  allot- 
ted us,  in  this  our  State  of  Probation,  is  very  short ; 
and  that  in  this  Period,  however  short,  we  have  to 
provide  for  and  enjoy  the  present,  and  secure  our 
future  Happiness,  what  Folly  is  it  to  waste  that 
Time  in  useless  Dissipation,  or  mere  idle  Inaction. 

"  Throw  Years  away  !  throw  Empires  and  be  blameless." 

It  should  be  remembered,  too,  that  it  is  scarcely 
possible  for  an  indolent  Man  to  injure  himself  alone ; 
for  should  behave  no  Dependents  to  suffer  by  his 
Vices,  yet  his  Example  may  prove  injurious. 


Wastefulness,  Carelessness  of  Expense, 
Prodigality.  To  waste  our  Property,  or  need- 
lessly or  negligently  to  squander  it,  is  an  Abuse  of 
the  Gifts  of  Providence,  and  highly  criminal ;  not 
only  as  it  shows  Ingratitude  to  the  Giver  of  every 
Good,  but  as  it  is  injurious  to  ourselves ;  for  we 
have  no  more  Right  to  make  ourselves  unhappy, 
than  we  have  to  make  others  so,  which  is  a  Doctrine 
to  which  many  People  seem  to  pay  little  Regard. 
The  Man  that  is  frugal,  that  he  may  be  dharitable, 
can  never  be  accused  of  Avarice ;  for  he  only  con- 
verts 


18 


138  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

OR  Waste.  Exorbitant  Wealth  is  a  Burden, 
and  hardly  worth  a  wise  Man's  Pursuit.  A  Com- 
petency is  all  of  this  World  that  any  really  want, 
and  all  that  our  Religion  allows  us  to  pursue  with 
Ardour,  and  is  one  of  the  greatest  temporal  Bless- 
ings. But  to  acquire  this  Boon,  or  to  keep  it 
when  obtained,  we  must  be  careful  how  we  waste, 
or  incur  needless  Expense.  This  Virtue  is  enfor- 
ced upon  us  by  our  Saviour,  when  he  directs  his 
Disciples,  after  having  fed  five  thousand  Persons  by 
a  Miracle,  to  "  gather  up  the  Fragments,  that  no- 
thing be  lost.'' 

Regularity,  Punctuality  in  Business,  are 
Matters  of  great  Importance.  Every  one  should 
manage  his  Affairs  in  a  decent,  orderly  Manner, 
otherwise  they  will  inevitably  get  into  Confusion. 
His  Accounts,  in  particular,  ought  to  be  kept  in  the 
most  correct  Manner,  and  the  more  especially,  as 
he  may  be  called  to  give  his  Oath  to  their  Accura- 
cy. He  must  be  regular  and  punctual  in  his  Pay- 
ments, and  in  the  Discharge  of  all  his  Engagements, 
as  also  in  his  Demands  on  others  for  his  Dues. 
Such  Conduct  will  secure  his  Credit,  and  give  him 
Respectability  in  his  Vocation,  whatever  it  may  be. 

Neatness,  Cleanliness  in  our  Persons,  Dress, 
Houses,  Sec.  If  these  be  not  Christian  Graces, 
they  seem  to  be  an  Approach  towards  them.    All 

the 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  139 

verts  that  to  the  use  of  his  poor  Neighbour,  which 
would  otherwise  be  lost  to  every  useful  Purpose. 


A  Careless,  Loose,  Disorderly  Managing 
OF  Business.  When  a  Man  carries  on  his  Busi- 
ness in  a  loose,  disorderly  Way ;  when  his  Accounts 
are  irregular  and  imperfect ;  when  he  is  dilatory  and 
procrastinating,  and  puts  off  Business  of  Importance 
to  the  last  Moment ;  when  he  neglects  paying  his 
Debts  at  the  stipulated  Period,  &/C.  his  Affairs  get 
into  such  Disorder,  that  he  cannot  easily  extricate 
them.  Such  a  one  not  only  loses  his  Credit  and 
Character,  and  suffers  in  his  Property,  but  most 
commonly  grossly  injures  those  who  have  Concerns 
with  him,  and  frequently  finds  himself  ruined  before 
he  is  aware  of  it.  None  should  leave  any  Business 
to  be  done  to-morrow,  that  may  as  well  be  done 
to-day. 


Slovenliness,  Sluttishness.  These  argue 
great  Carelessness,  and  a  faulty  Inattention  to  Ap- 
pearances, and  are  Vices  of  Savage  life. 

USELESSNESS, 


140  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

the  civilized  World,  however,  agree  in  commend- 
ing them  as  healthful  and  ornamental,  as  vi^ell  as 
decent  and  becoming ;  and  they  suggest  the  Idea  of 
internal  Purity. 

Usefulness,  Public  Spirit.  Such  is  the 
Constitution  of  Nature,  (which  is  always  to  be  con- 
sidered as  the  Appointment  of  God,  or  as  the  Course 
of  divine  Providence,)  that  every  Man  who  is  blessed 
with  a  Capacity  of  rational  Action,  may,  in  some 
Way  or  other,  and  in  some  Degree,  contribute  to  the 
pubhc  Welfare.  And  this  Capacity  lays  him  under 
a  formal  Obligation  to  apply  that  Capacity  to  the 
purpose  for  which  it  was  given  him.  "  No  Man 
liveth  to  himself"  No  one  is  made  for  himself 
alone ;  but  being  formed  for,  and  living  in  Society, 
he  is  as  really  obliged  to  consult  the  Welfare  of  the 
Public  as  his  own.  But  there  is  probably  a  large 
Proportion  of  the  World,  who  confine  their  Atten- 
tions exclusively  to  their  own  dear  selves,  and  who 
perhaps  never  think  of  the  Community  of  which 
they  are  Members,  as  an  Object  of  their  Regard,  at 
all.  And  many,  who  if  they  do  sometimes  happen 
to  think  of  it,  yet  if  they  imagine  its  Interests  mili- 
tate with  their  own,  such  Thoughts  have  very  little' 
Influence  on  their  Conduct,  and  the  selfish  Princi- 
ple will  always  have  the  ascendant.  Such  Persons 
do  as  little  consult  their  own  true  Interest,  as  that 

of 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  141 

UsELESSNEss,  SELFISHNESS.      Man  was  made 
for  Action,  and  his  Character  is  estimated  either 
good  or  bad,  according  to  the  Manner  in  which  he 
has  improved  the  Talents  with  which  he  has  been  en- 
trusted.    For  every  rational  Being  is  endowed  with 
some,  and  for  every   one  of  which  he  must  give 
an    Account.      It  is  of   small  Importance,  as  to 
his  Character,  whether  those  Talents  were  more  or 
fewer,  greater  or  smaller ;  if  he  improves  them  well, 
his  Character  is  good ;  if  he  has  abused  them,  or 
negligently  laid  them  up  in  a  Napkin,  he  is  an  un- 
faithful Servant,  and  will  be  rewarded  accordingly. 
It  is,  then,  a  Matter  of  the  highest  Consequence  to 
us,  seriously  to  consider  what  our  Faculties  are,  and 
what  Good  we  are  capable  of  doing ;  and  if  we  ex- 
ert ourselves  accordingly,  we  shall  find  by  Experi- 
ence, that  our  own  personal  Happiness  will  be  pro- 
moted precisely  in  Proportion  to  that  we  have  pro- 
cured for  others.      "To  him  that  knoweth  to  do 
Good,  and  doeth  it  not,  to  him  it  is  Sin.'^      Every 
one  who  is  entrusted  by  Providence  with  Health  or 
Strength,  Wealth,  or  Powers  of  any  Kind,  either 
mental  or  corporeal,  is  under  a  moral  Obligation  to 
improve  them,  as  far  as  he  is  able,  to  promote  the 
Good  of  Society  ;  for  it  is  the  Duty  of  every  one  to 
do  all  the  Good  in  his  Power.      The  Obligation  ari- 
ses from  the  Capacity.* 

Carelessness 

*  **  Hoc  opus,  hoc  studium  parvi  properemus  et  ampli 
,        Si  patrijE  volumus,  si  nobis  vivere  cari." — Hor. 


142  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

of  the  Public.  Every  one  who  is  entrusted  by 
Providence  with  Health,  Strength,  Wealth,  or 
Powers  of  any  Kind,  either  mental  or  corporeal,  is 
under  a  moral  Obligation  to  improve  them,  as  far 
as  he  is  able,  to  promote  the  Good  of  Society.    . 

Love  of  Fame  has  been  called  a  universal  Pas- 
sion, and  is  no  Doubt  very  general.  Most  Persons 
wish  to  be  well  esteemed  by  all  within  their  Circle ; 
and  thus  far,  it  is  doubtless  a  virtuous  Desire,  for  it 
greatly  promotes  public  Happiness,  and  incites  to 
the  Practice  of  Virtue,  and  deters  from  foolish,  faul- 
ty and  vicious  Behaviour;  and  every  Community 
would  suffer  essentially,  if  its  Members  were  not 
generally  actuated  by  it.  For  to  this,  in  a  great 
Measure,  is  the  World  indebted  for  the  many  dan- 
gerous and  arduous  Exertions,  which  have  been 
made  by  Individuals.  By  these,  have  the  Arts  been 
multiplied  and  improved;  human  Knowledge  ex- 
tended ;  new  Regions  explored ;  the  Means  of  Sub- 
sistence increased,  and  made  less  precarious ;  and 
the  Ease,  the  Comfort,  and  Happiness  of  the  World 
promoted  to  a  vast  Extent.  These  and  many  more 
arc  the  beneficial  Effects  of  this  Passion,  when  well 
directed,  and  properly  exerted. 

Enjoyment  of  the  Beauties  of  natural 
Objects.      Since  it  has  pleased  our   beneficent 

Creator 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  143 

Carelessness  of  Reputation.  A  proper  Re- 
gard to  what  the  World  may  think  of  us,  is  a  Matter 
of  Consequence  to  Society,  but  more  so  to  our- 
selves. He  who  has  lost  all  Concern  for  his  Repu- 
tation, generally  deserves  a  very  bad  one  5  for  we 
are  often  deterred  from  vicious  Conduct  by  the  In- 
famy we  anticipate,  as  its  Consequence.  Every 
good  Member  of  Society  will,  therefore,  be  cautious 
how  he  does  any  Thing  which  may  injure  his  Rep- 
utation, or  forfeit  the  Approbation  of  his  Neigh- 
bours. "  For  a  good  Name  is  rather  to  be  chosen 
than  great  Riches."  And  when  that  is  lost,  his 
Power  of  Usefulness  is  lost  in  proportion. 

But  when  Ambition,  unrestrained  by  Reason, 
Benevolence  or  Conscience,  takes  Possession  of  a 
bold,  intrepid  Villain,  possessed  of  Power,  he  be- 
comes a  Pest,  a  perfect  Fiend ;  every  Thing  that 
resists  or  opposes  his  ambitious  Progress,  however 
sacred,  or  however  valuable  or  useful,  must  be  sac- 
rificed, and  the  Lives,  the  Fortunes,  and  the  Liber- 
ties of  Individuals  and  Communities,  must  all  give 
Way  to  glut  this  Lust  of  Fame. 


-«  Ye  Gods! 


What  havoc  does  Ambition  make,  among  your  works." 


Inattention  to  the  Beauties  of  Nature. 
We  are  too  apt  to  disregard  the  Beauties  of  Nature, 

which 


14fi  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

Creator  to  place  within  our  Reach,  not  only  all 
Things  pertaining  to  Life  and  Godliness,  but  also 
many  other  Objects,  which  appear  to  be  intended 
merely  to  give  us  Pleasure  5  such,  for  Instance,  as 
the  beautiful  Variety  of  Forms  and  Colours,  which 
is  conspicuous  in  the  infinite  Profusion  of  Flowers 
and  Blossoms,  and  the  enchanting  Prospects  which 
every  where  present  themselves  to  our  View ;  we 
ought  to  contemplate  every  such  Scene  with  Grati- 
tude to  that  great  Being  who  gives  us  all  Things 
richly  to  enjoy. 

•  Self-Loye  is  an  Instinct  or  Affection,  largely 
bestowed  by  our  beneficent  Creator,  on  every  hu- 
man Being.  Without  it  we  could  not  subsist ;  with- 
out it  we  should  take  no  Care  of  ourselves,  or  any 
Thing  else  ;  without  it,  Virtue  and  Vice  would  be 
equally  indifferent ;  and  without  it,  we  should  not  be 
Men.  It  is  a  Principle,  of  which  we  cannot,  for  a 
Moment,  divest  ourselves.  It  is  an  essential  condi- 
tion of  every  Virtue,  and  of  all  our  Happiness.  For 
a  well  directed  Self-love  would  induce  us  to  per- 
form every  Duty.  It  would  procure  us  the  Appro- 
val of  our  own  Hearts,  in  this  Life,  and  the  Favour 
of  that  Being,  upon  whom  alone  our  future  Happi- 
ness depends.  That  our  Saviour  supposes  and  ap- 
proves of  a  high  Degree  of  Self-love,  is  evident, 
since  he   makes  it  the  Measure  and  Rule  of  our 

Love 


VICES  AND  TLL  DISPOSITIONS  TO  BE  AVOIDED.  145 

which  are  lavishly  presented  to  us.  Yet,  as  they 
seem  to  be  designed  for  no  other  End  than  to  in- 
crease our  Happiness,  we  may  certainly  say,  in  Re- 
gard to  them,  "  to  enjoy  is  to  obey.'' 

Selfishness.  The  Character  we  call  selfish, 
is  odious,  not  because  Self-love  is  excessive,  but 
because  there  is  too  little  Attention  or  Regard  to 
the  Self-love,  the  Inchnations,  the  Feelings  or  In- 
terests of  others.  It  does  not  appear,  (though  so 
much  has  been  said  to  the  contrary,)  that  Self-love 
is  at  all  too  strong  in  the  human  Breast.  No  Man 
can  too  ardently  desire  his  own  Happiness.  But 
he  may  grossly  mistake  the  Means  whereby  it  is 
most  effectually  promoted,  and  very  frequently  does 
mistake  these  Means  most  egregiously.  For  he  is 
too  apt  to  forget  that  he  is  by  his  Nature  and  Con- 
stitution a  social  Being,  and  that  he  is  formed  with 
Affections  which  as  naturally  lead  him  to  consult 
the  Welfare  of  his  Neighbour,  as  he  is  with  Self- 
love,  which  leads  him  to  consult  his  own.  Every 
Man  is  endowed  by  his  Maker  with  Love,  Benevo- 
lence, Compassion  and  Sympathy  towards  his  fel- 
low Men.  However  weak  they  may  appear  in  the 
Bulk  of  Mankind,  or  how  little  soever  they  may 
have  been  cultivated,  they  are  as  really  a  Part  of 
his  Nature  as  Self-love.  Now,  Happiness  consists 
in  the  complete    Gratification  of  every  legitimate 

natural 
19 


Is 


146  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

Love  to  our  Neighbour.  Bui  it  should  be  remem- 
bered, that  the  Love  of  our  Neighbour  is  also  made 
essential  to  our  Happiness,  since  Man  is  endowed 
with  certain  Affections  and  Capacities,  which  can 
only  find  their  proper  Objects  and  Uses  in  an  Inter- 
course with  others.  He,  then,  who  loves  his  Neigh- 
bour as  himself,  and  can  gratify  every  social  Affec- 
tion, (so  far  as  Self-love  is  concerned  in  the  Mat- 
ter,) may  hope  to  be  as  happy  as  his  Nature  and 
Capacity  will  admit.  But  as  it  is  impossible  in  the 
present  State,  that  every  Affection,  selfish  and  so- 
cial, should  be  completely  gratified,  so  perfect  Hap- 
piness cannot  be  attained,  and  ought  not  to  be 
expected,  in  the  present  Life.  But  the  Man  who 
so  regulates  his  Affections,  as  to  make  the  nearest 
Approaches  to  this  Point,  must  be  the  happiest. 
Thus  Self-love  itself,  (however  paradoxical  it  may 
appear,)  when  duly  directed,  leads  us  naturally  to 
the  Love  of  our  Neighbour,  and  to  promote  univer- 
sal Happiness. 

A  DUE  Attention  to  our  Words  and  Con- 
versation, Government  of  the  Tongue.  As 
Words  are  a  Species  of  Action,  Reason  and  Scrip- 
ture inform  us  that  we  are  accountable  for  them,  as 
well  as  for  other  Actions.  It  then  becomes  every 
one  so  to  order  his  Speech,  as  never  to  displease  his 
Maker,  or  to  offend  or  injure  his  Neighbour,  or  hurt 

his 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  147 

natural  Affection.  Although,  therefore,  all  the  sel- 
fish Affections  should  be  gratified  to  the  full,  yet  as 
they  form  but  one  Part  of  our  Nature,  it  is  impossi- 
ble a  Man  should  be  happy  while  the  social  Affec- 
tions, which  form  the  other  Part  of  his  Nature,  re- 
main unsatisfied.  This  Absorption  in  self,  more- 
over, to  the  Neglect  or  Disregard  of  the  Claims  of 
others,  is  the  fruitful  Source  of  every  Thing  that  is 
mean,  hateful,  vicious  and  criminal  in  the  human 
Character.  When  this  Disposition  is  exemplified 
in  Company,  it  is  peculiarly  disgusting  5  and  in 
commercial  Transactions,  and  in  the  common  Inter- 
ibourse  of  Life,  is  productive  of  every  Species  of 
'  Fraud  and  Dishonesty,  and  indeed  of  every  Crime. 
We  ought,  then,  to  be  constantly  upon  our  Guard, 
how  we  indulge  this  Temper ;  and  perhaps  there  is 
no  Consideration  that  would  tend  more  effectually 
to  check  it,  than  a  constant  Attention  to  the  two  im- 
portant gospel  Rules  ;  that  we  do  to  others,  as  we 
w  ish  them  to  do  to  us,  and  that  we  love  our  Neigh- 
bour as  ourselves. 

Inattention  to  the  Government  of  the 
Tongue.  The  Ways  in  which  we  may  offend  with 
our  Tongues  are  numerous,  but  may  be  reduced  to 
the  following  Heads ;  Profaneness,  Blasphemy, 
arraigning  God's  Providence,  &c.,  which  are  impi- 
ous and  direct  Offences  against  the  divine  Majesty. 

Provoking 


148  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

his  own  Character,  Reputation  or  Usefulness.  To 
God  we  should  give  all  Praise  and  Honour,  for 
His  many  stupendous  Attributes,  but  especially 
Thanksgiving,  for  his  numerous  Benefits  bestowed 
upon  ourselves.  To  our  Neighbour  we  should  ren- 
der all  due  Praise  for  his  Virtues  and  good  Ac- 
tions, always  remembering  to  keep  ourselves 
within  the  Bounds  of  strict  Veracity.  But  of  our- 
selves we  should  avoid  saying  much,  except  in  Cases 
of  Aspersion  or  false  Accusation ;  when,  doubt- 
less, we  ought  to  vindicate  our  own  Character. 
Within  these  Limits  we  may  speak  with  Freedom. 

Thoughts  on  Death.  The  Consideration  that 
Death  is  most  certain,  but  that  the  Time  of  it  is 
wholly  uncertain,  is  naturally  followed  by  this  Re- 
flection, that  a  Change  of  such  Importance  to  us, 
ought  to  be  attended  to,  and  provided  for;  since 
"in  the  Grave  there  is  no  Work  nor  Device.'' 
We  ought,  then,  first  to  make  a  conscientious  Ar- 
rangement of  our  worldly  Affairs,  and  so  carefully 
and  deliberately  dispose  of  our  Property,  as  not  to 
give  any  reasonable  Cause  or  Room  for  Complaint, 
or  lay  any  Foundation  for  Quarrels  and  Disputes 
after  we  are  gone ;  lest,  in  the  words  of  Paley,  "  we 
sin  in  our  Graves."  And  particularly,  we  should 
make  Provision  for  the  Payment  of  every  just  De- 
mand  upon  us,  if  it  cannot  be  done  in  our  Life 

time; 


VICES  AJSD  ILL  DISPOSITIONS  TO  BE  AVOIDED  149 

Provoking  Language,  Flattery,  Tale-bearing,  Back- 
biting, Slander,  Defamation,  Prevarication,  Lying, 
&c.,  are  Offences  against  our  Neighbour.  Ego- 
tism, Boasting,  idle  and  indecent  Talking,  &.c.  are 
injurious  to  ourselves,  and  our  own  Reputation. 
The  Apostle  James  tells  us,  that  "  if  any  Man 
offend  not  in  Word,  the  same  is  a  perfect  Man,  and 
able  also  to  bridle  the  whole  Body."  The  Mean- 
ing of  which  probably  is,  that  one  who  is  so  Atten- 
tive to  his  Conduct  and  Conversation,  as  to  have 
the  perfect  Command  and  Government  of  his 
Tongue,  will  be  able  to  extend  the  same  Attention 
to  his  whole  Behaviour,  so  that  he  may  be  called  a 
perfect  Man.  And  he  who  never,  either  through 
Vanity  or  Self-conceit,  through  Passion,  Folly  or 
Impatience,  Petulance  or  Discontent,  or  by  any 
undue  Inattention,  transgresses  the  Rules  of  Piety, 
Charity,  or  Prudence,  in  his  Speech  and  Conver- 
sation, may  be  considered  as  entitled  to  this  com- 
mendation of  St.  James. 

Thoughtlessness  on  the  Subject  of  Death. 
If  we  judge  from  common  Appearances,  we 
may,  without  any  Breach  of  Charity,  presume  that 
the  Mass  of  Mankind  think  but  little  of  that 
Period,  which  must  terminate  their  present  Ex- 
istence. The  Objects  that  surround  them  so 
entirely  engross   their    Attention,   as   to   preclude 

almost 


150  VIRTUES  AND  GRACES  TO  BE  CULTIVATED. 

time ;  for  if  it  can,  it  ought  not  to  be  left  to  be  done 
by  others.  And  this  Business  should  not  be  put 
off  until  we  suppose  ourselves  on  our  Death-bed, 
for  that  Time  may  never  come  ;  and  when  it  does, 
we  shall  be  but  ill  qualified  to  perform  it.  But, 
secondly  and  chiefly,  Death  demands  our  utmost 
Attention,  as  it  puts  an  End  to  this  transitory  State 
of  Probation,  which  is  but  the  Infancy  of  our  Exist- 
ence, and  is  but  of  small  Importance,  any  further 
than  as  it  is  preparatory  and  introductory  to  another 
and  durable  one  of  Retribution ;  a  State  in  which 
our  Religion  teaches  us,  every  one  will  be  treated 
according  to  his  real  Character,  and  in  which, 
every  one  will  receive  according  to  the  Deeds  done 
in  the  Body.  The  Thoughts  of  Death  then  are 
among  the  most  useful  that  can  occupy  the  Mind  of 
mortal  Man,  and  should  engross  a  great  Part  of 
our  serious  Meditation.  When  we  reflect  upon 
what  we  may  be  hereafter,  and  that  our  future 
State  depends  so  much  upon  our  Behaviour  in  this 
Life,  we  are  immediately  led  to  review  this  Beha- 
viour, and  to  consider  how  we  have  conducted  in 
the  various  Scenes  in  which  we  have  engaged.  We 
shall  examine  ourselves ;  learn  our  own  Character, 
consider  our  numerous  Offences,  our  Follies,  Sins, 
and  Vices ;  how  we  have  behaved  under  Trials ; 
whether  we  have  truly  and  sincerely  repented 
of  all  our  Misdoings;  whether  we  have  fully  re- 
solved 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  151 

almost  every  other  Consideration.  Or,  if  they 
do  occasionally  think  of  Death,  (as  it  is  impossible 
but  that  sometimes  the  Loss  of  Friends  and  Neigh- 
bours must  force  the  Event  upon  every  Mind,)  they 
contrive  to  get  rid  of  the  Thought  as  soon  as  they 
can.  This  Thoughtlessness  may  be  partly  account- 
ed for,  by  the  Power  we  have  of  rejecting  or  dwell- 
ing upon  Ideas  that  occur  to  our  Minds.  We  are 
apt,  of  Course,  to  dwell  upon  such  as  excite  Plea- 
sure, and  to  reject  those  that  are  disagreeable  5  and 
seldom  or  never  voluntarily  call  up  Objects,  the 
Contemplation  of  which  gives  us  Pain.  And  as  the 
Idea  of  Death  is  one  of  the  most  disagreeable  to 
many,  that  they  can  entertain,  so  when  it  does  ob- 
trude itself,  the  unwelcome  Guest  is  dismissed  with- 
out Ceremony.  And  there  might  be  some  Reason 
for  such  Conduct,  if  by  it  we  could  avoid  or  post- 
pone our  Fate.  But  as  Death  is  inevitable,  and 
frequent,  proper  Reflections  and  Meditations  upon 
it  may  make  that  Event  not  only  less  disagreeable 
and  terrible,  but  so  fit  us  for  that  great  Change,  as 
to  disarm  it  of  its  Terrors,  and  even  make  the 
Thought  of  it  agreeable ;  it  is  certainly  the  most 
prudent  Course  we  can  pursue,  to  cherish  the  Idea, 
and  prepare  us,  by  frequent  Meditation,  for  that 
most  important  Change.  It  is  the  express  Doctrine 
of  the  sacred  Scyriptures,  that  Mankind  are  destined 
to  Immortality,  to  an  Existence  that  will  never  end ; 

this 


152  VlRTUfiS  AND  GRACES  TO  BE  CULTIVATED. 

solved  upon,  and  do  actually  lead,  a  Life  of  new 
Obedience ;  whether,  in  fine,  we  make  it  our  habit- 
ual Care  to  do  the  whole  Will  of  God,  without  any 
Reserve.  And  as  our  Hearts  respond  to  this  Scruti- 
ny, we  may  be  able  to  form  some  probable  Estimate 
of  our  future  Destiny.  And  if  upon  honest,  candid 
Retrospect,  we  can  find  our  Hearts  do  not  condemn 
us,  we  may  have  Hope  towards  God,  that  though  we 
have  committed  many  Sins,  and  are  guilty  of  many 
Failures,  yet  of  his  infinite  Mercy,  through  the  Me- 
diation of  our  Lord  Jesus  Christ,  we  may  be  admit- 
ted to  join  the  Spirits  of  just  Men  made  perfect. 

But  if,  on  the  other  Hand,  upon  a  due  Examina- 
tion of  ourselves,  we  find  our  Hearts  are  not  right, 
and  that  we  are  going  on  in  a  careless,  vicious 
Course  of  Life,  and  are  not  prepared  for  this  im- 
portant Change ;  we  cannot  too  soon  begin  the  Work 
of  Reformation.  No  other  Object  we  can 
conceive  of,  is  of  any  Consequence  in  Comparison 
with  this.  Our  eternal  Happiness  is  at  Stake,  and 
can  a  stronger  Motive  be  offered  to  a  rational  Be- 
ing? We  ought,  then,  instantly  to  set  about  this 
important  Work,  for  we  know  not  what  a  Day  may 
bring  forth,  and  to-morrow  may  be  too  late.  Let 
Death,  then,  be  the  daily,  the  frequent  Subject  of 
our  most  serious  Meditation. 


VICES  AND  ILL  DISPOSITIONS  TO  BE  AVOIDED.  153 

this  is  a  Consideration  of  infinite  Importance  to  us. 

"  Eternity !  thou  pleasing  dreadful  Thought ! 
"Through  what  Variety  of  untried  Being, 
"  Through  what  new  Scenes  and  Changes  must  we  pass  ? 
"  The  wide,  the  unbounded  Prospect  lies  before  us, 
"  But  Shadows,  Clouds  and  Darkness  rest  upon  if 

Of  this,  however,  we  may  rest  assured,  that  a  Life 
of  Virtue,  a  Life  spent  in  Conformity  to  the  divine 
Will,  because  it  is  the  divine  Will,  must,  under  the 
Government  of  an  Almighty  and  beneficent  Being, 
be  productive  of,  and  terminate  in,  the  greatest  Hap- 
piness of  which  our  Natures  are  capable.  But 
where  is  the  Man  who  has  thus  spent  his  Life  in 
doing  the  divine  Will?  Where  is  the  Man  who  has 
never  offended  ?  Here  Revelation  comes  to  our 
Aid,  and  gives  us  Assurance  in  the  Gospel,  that 
though  we  may,  in  numerous  Instances,  have  trans- 
gressed the  Will  of  God,  yet  if  we  truly  repent  of 
all  our  past  Offences,  and  firmly  believe  in  His  Son 
Jesus  Christ,  our  Iniquities,  though  many,  shall  be 
forgiven  us,  and  we  shall  be  treated  as  though  we 
had  never  offended.  Herein  is  Love,  not  that  we 
loved  God,  but  that  he  loved  us,  and  sent  his  Son 
to  be  the  Propitiation  for  our  sins. 


^^t  LI 8^^ 

^        or  TU£      ''V' 

UNIVEESITT 


20 


r 


APPENDIX. 


•;•.» 


APPENDIX. 


The  pieces  here  subjoined  (with  the  exception  of  the  first,  which 
was  originally  prefixed  to  the  "  Ethical  Essay/'  and  intended  to 
form  apart  of  it,)  were  found  among  the  unpublished  Manuscripts 
of  my  venerable  friend  after  his  decease.  As  they  contain  his 
mature  and  settled  opinions  on  some  important  subjects,  after  con- 
scientious and  thorough  inquiries,  which  were  continued  through 
a  great  part  of  his  long  life,  I  have  thought  they  would  form  an 
acceptable  accompaniment  to  the  foregoing  Essay,  at  least  in  the 
opinion  of  those,  for  whom  the  latter  was  especially  intended. 

To  these  are  added  a  few  devotional  exercises,  written  for  his 
own  private  use,  which  afford  a  characteristic  illustration  of  the 
deep  and  fervent  piety  of  the  Author.  Ed. 


A  CREED, 

Which  whoever  believeth,  may  be  truly  denomina- 
ted a  Christian  in  Principle  ;  and  is  admissible,  and 
entitled  to,  the  Fellowship  and  Communion  of  every 
truly  Christian  Church,  as  far  as  Principles  go  to 
give  him  that  Right. 

First.  I  believe  in  One  unoriginated  Self- exist- 
ent God,  the  Father,  Almighty  Creator,  and  moral 
Governor  of  the  Universe. 

Second.  I  believe  in  Jesus  Christ,  his  only  Son, 
our  Lord ;  that  he  was  the  true  Messiah,  sent  by 
God  ;   that  he  was  crucified,  that  he  died,  and  was 


158  APPENDIX. 

buried  ;  and  that  he  arose  again  from  the  Dead  on 
the  third  Day,  and  that  he  ascended  into  Heaven. 

Third.  I  beheve  that  God,  by  the  Mediation  of 
his  Son  Jesus  Christ,  is  reconciling,  or  has  recon- 
ciled the  World  to  himself;  and  that  without  Him, 
there  is  no  Salvation. 

Fourth.  I  believe  in  the  Necessity  of  Repent- 
ance, of  Faith,  and  Conformity  to  the  divine  Will ; 
and  that  there  is  Remission  of  Sins,  through  Jesus 
Christ  alone,  to  all  who  truly  repent,  firmly  believe, 
and  sincerely  obey. 

Fifth.  I  believe  that  all  Mankind  will  be  raised 
from  the  Dead,  to  a  future  Life,  and  that  God  [hath 
appointed  a  Day,  in  which  He]  will  judge  the 
World  in  Righteousness,  and  will  reward  every 
Man  according  to  his  Works  [by  his  Son  Jesus 
Christ.] 

Sixth.  I  believe  in  the  Holy  Spirit. 

Seventh.  I  believe  in  the  Gospel  of  Jesus  Christ 
as  set  forth  in  the  Scriptures ;  and  that  the  several 
Articles  foregoing,  are  clearly  revealed  therein, 
which  Gospel  I  believe  to  be  the  only  sufficient 
Rule  of  Faith  and  Practice  for  every  Christian 
Man  ;  and  that  Nothing  which  is  not  clearly  reveal- 
ed therein,  can  be  necessary  to  be  believed  in  Order 
to  Salvation.     Amen. 

Every  thing  which,  upon  due  Examination,  ap- 
pears to  be  clearly  revealed  in  the  holy  Scriptures, 


APPENDIX.  159 

of  the  Old  and  New  Testaments,  ought,  no  doubt, 
to  be  beheved.  But  what  the  fundamental  Truths 
of  Christianity  are,  is  a  Point  upon  which  the  Chris- 
tian Church  is  unhappily  very  much  divided. 

Now  it  ia  a  Maxim  with  Protestants,  that  the 
Bible  contains  all  Truths  necessary  to  Salvation, 
and  that  every  Man  must  judge  for  himself,  (and  at 
his  peril  too,)  what  those  Truths  are.  We  might, 
then,  naturally  suppose  that  a  Declaration  of  a  Be- 
lief in  the  inspired  Scriptures  of  the  Old  and  New 
Testament,  might  be  sufficient  to  entitle  a  Man  to 
Admission  into  any  Protestant  Church.  But  alas  ! 
such  is  the  Infirmity  of  human  Nature,  such  the 
Want  of  Candour  and  Christian  Charity,  and  so  fond 
an  Attachment  have  we  to  our  own  Opinions,  that 
we  must  impose  our  own  Constructions  of  particular 
Passages  of  Scripture  upon  Candidates  for  Admis- 
sion to  our  Christian  Community.  Now,  while  this 
narrow,  bigoted  Temper  prevails  in  the  Christian 
World,  the  preceding  Formulary  may  perhaps  be 
adopted.  But  I  cannot  help  thinking,  that  a  summa- 
ry Creed,  somewhat  like  the  following,  is  all  that  a 
Church,  professedly  Protestant,  can  consistently,  or 
in  Strictness  has  a  Right,  to  demand  of  any  Person 
who  offers  himself  to  their  Communion.  ^ 

A  TRULY  Protestant  Creed. 
I  believe  in  the  holy  Scriptures  of  the  Old  and 
New  Testament.     That  they  contain  a  Revelation 


160  APPENDIX. 

from  God.  That  they,  and  they  only,  contain  all 
the  Truths  necessary  to  be  believed,  and  all  the  Pre- 
cepts necessary  to  be  practised  in  Order  to  our  eter- 
nal Salvation,  and  that  every  Christian  must  judge 
for  himself  what  these  Truths  and  Precepts  are,  and 
that  it  is  the  Duty  and  Interest  of  every  one  v^ho 
hath  this  Belief,  to  regulate  his  Life  and  Conversa- 
tion thereby.     Amen. 


On  Confessions  op  Faith. 

Requiring  particular  Confessions  of  Faith  as  dis- 
tinguished from  a  general  one  of  a  Belief  of  the 
Christian  Religion,  and  of  the  sacred  Scriptures,  is 
arbitrary,  and  what  no  Synod  or  Council  have  a 
Right  to  impose  ;  and  for  the  following  Reasons. 

First.  Because  every  Christian  Man  hath  a  Right 
of  private  Judgment,  and  cannot  therefore  rightfully 
be  deprived  of  it.  This  is  a  fundamental  Article  of 
Protestantism. 

Second.  Such  a  Confession  is  of  no  Use,  even  for 
the  Purpose  of  Uniformity,  because  all  Men  may, 
and  upon  new  Evidence  will,  and  ought  to  alter 
their  Belief 

Third.  No  such  Confession  can  bind  a  dishonest 
Man.  Such  an  one  will  always  declare  himself  of 
that  Belief  which  his  Examiners  would  choose. 
None,  therefore,  can,  by  such  Confession,  be  exelu- 


APPENDIX.  161 

ded  from  the  Ministry,  but  honest,  upright  Men, 
who  scorn  to  declare  any  Thing  contrary  to  their 
real  Sentiments.  If  the  Design  of  such  Confession 
be  to  establish  a  Party  in  Religion,  or  to  establish 
the  Profession  of  certain  Tenets^  at  all  Events,  then 
indeed  such  Confessions  ought  to  be  enforced  in 
their  full  Extent ;  and  no  one  admitted  who  doth  not 
profess  to  believe  as  the  Church  believes.  But  we 
have  not  so  learned  Christ.  I  suppose  no  one  will 
avow  this  Principle.  If  he  does,  he  is  a  Papist  in 
Principle,  whatever  he  professes.  I  think  Candi- 
dates ought  rather  to  be  examined  as  to  their  Char- 
ity ;  for  if  any  want  this,  though  he  have  all  Faith^ 
and  believe  all  Mysteries  and  all  Creeds,  still  he  is 
but  as  sounding  Brass  or  a  tinkling  Cymbal.  And 
if  he  have  not  Charity  for  all  those  ivho  love  our 
Lord  Jesus  Christ  in  Truth  and  Sincerity^  though 
he  should  believe  strictly  all  the  five  Points,  or  more, 
if  more  are  orthodox,  he  is  not  fit  for  a  Gospel 
Minister.  In  Truth,  a  perfect  Uniformity  of  Senti- 
ment in  Things  not  essential  to  Salvation,  is  as  use- 
less as  it  is  impossible  But  after  all,  what  Service 
have  these  Attempts  to  promote  or  secure  Uniformi- 
ty, done  to  the  Christian  Church?  They  have  cer- 
tainly created  a  great  Deal  of  Animosity  and  Dis- 
turbance. But  I  believe  a  little  Charity  would 
effectually  prevent  the  want  of  Uniformity  from  in- 
juring the  Peace  of  that  Church,  which  the  Advo- 
cates for  Confessions  have  by  Means  of  them,  p  re- 
posterously  endeavoured  to  secure. 
21 


162  APPENDIX. 


A  Summary  of  the  History  of  our  Lord 
Jesus  Christ. 
The  New  Testament  informs  us  that  Jesus  Christ 
was  miraculously  conceived  by  the  Power  of  the  Ho- 
ly Spirit ;  that  he  was  born  of  a  Virgin  at  an  Inn  ; 
that  when  he  was  baptised,  a  Voice  from  Heaven  de- 
clared him  to  be  the  Son  of  God,  in  whom  He  was 
well  pleased ;  that  he  was  in  the  Form  of  God  ;  that 
he  was  the  Image  of  the  invisible  God ;  that  he  was 
the  first-born  of  every  Creature ;  that  by  him  God 
created  the  World  ;  that  all  Things  were  created  by 
him ;  that  he  was  the  Beginning  of  the  Creation  of 
God  ;  that  him  God  hath  exalted  to  be  a  Prince 
and  a  Saviour  5  that  he  was  not  of  himself;  that 
God  sent  him  into  the  World  ;  that  he  came  to  do 
the  Will  of  his  Father ;  that,  of  himself,  he  did  no 
Miracles ;  that,  of  himself,  he  could  do  Nothing ; 
that  his  Father,  who  sent  him,  did  the  Works  ;  that 
he  declared  his  Doctrine  was  not  his  own  but  His 
who  sent  him ;  that  the  Father  was  greater  than  he ; 
that  he  was  the  Son  of  Man ;  that  he  was  not  of  this 
World ;  that  of  some  particular  Events  he  was  ig- 
norant ;  that  to  sit  at  his  Father's  right  Hand  or  His 
left  was  not  his  to  give ;  that  no  Man  knoweth  who 
the  Son  is  but  the  Father ;  that  he  rebuked  the  rich 
Ruler  for  calling  him  good,  for  that  none  was  good 
but  God  5  that  previous  to  his  undertaking  his  pub- 


APPENDIX.  163 

lie  Ministry,  he  was  subjeet  to  his  Parents  ;  that  he 
went  about  doing  Good ;  healing  Diseases ;  relieving 
Distress ;  raising  the  Dead,  and  working  many  won- 
derful   and    beneficial    Miracles;     that  he    went 
through    the    Land    preachmg  the    Gospel,    Re- 
pentance,   and  good  Works  ;    instructing  his  hear- 
ers in  the  Knowledge  of  God  ;  declaring  that  who- 
soever believed  in  Him  should  not  perish  but  have 
everlasting  Life;  prophesying  future  Events,  par- 
ticularly the  Destruction  of  Jerusalem ;  openly  and 
severely  rebuking  all  Workers  of  Iniquity,    more 
especially  corrupt  and  wicked  Rulers ;  reforming 
Abuses;    preaching  against  Vice  in  every  Form; 
himself  suffering  Poverty,  not  knowing  where  to  lay 
his  Head ;  enduring  the  Contradiction  of  Sinners ; 
that  he  knew  no  Sin,  neither  was  Guile  found  in 
his  Mouth ;  that  when  he  was  reviled  he  reviled  not 
again,  when  he  suffered  he  threatened  not,  but  com- 
mitted himself  to  Him  that  judgeth   righteously  ; 
and  that  he  learned  Obedience  by  the  Things  that 
he  suffered,  and  being  made  perfect,  he  became  the 
Author  of  Salvation  unto  all  them  that  obey  him ; 
that  when  his  Enemies  brought  him  before  the  San- 
hedrim, he  confessed  himself  to  be  the  Christ,  and 
was  condemned  and  was  carried  before  Pilate ;  that 
he  declared  himself  to  be  a  King,  but  that  his  King- 
dom was  not  of  this  World ;  that  Pilate  professed 
that  he  found  no  Fault  in  him,  that  he  would  chas- 
tise him  and  let  him  go,  but  being  overpowered  by 


I6i  APPENDIX. 

the  outrageous  Clamour  of  the  noisy  Mob,  at  length 
reluctantly  gave  him  up,  against  his  Judgment,  to  be 
crucified  ;  that  he  was  crucified  ;  that  he  died  and 
was  buried  ;  and  as  he  had  several  Times  predicted 
to  his  Disciples,  on  the  third  Day  he  arose  fi'om  the 
Dead,  and  appeared  not  to  all  the  People,  but  to  his 
Disciples  (chosen  witnesses) ;  that  he  ate  and 
drank  with  them ;  that  he  was  seen  of  them,  and 
conversed  with  them  forty  Days,  declaring  to  them 
that  all  Power  was  given  him  in  Heaven,  and  on 
Earth ;  that  he  gave  Commission  to  his  Disci- 
ples to  preach  the  Gospel  to  every  Creature  5  en- 
dowed them  with  Power  of  working  Miracles ; 
promised  to  be  with  them  to  the  End  of  the  World  ; 
and  to  send  them  the  Holy  Spirit  in  a  few  Days  ; 
and  that  while  his  Disciples  beheld,  he  was  taken 
up  to  Heaven,  and  a  Cloud  received  him  out  of 
their  Sight. 

The  new  Testament  further  informs  us  that,  a- 
greeably  to  our  Lord's  Promise,  the  Holy  Spirit 
fell  upon  his  Disciples  on  the  Day  of  Pentecost ; 
that  they  were  endued  with  Miraculous  Pow- 
ers ;  and  that  in  Obedience  to  his  Commands  they 
went  into  all  the  civilized  Nations  of  the  World, 
preached  the  Gospel,  working  Miracles  in  Confir- 
mation of  its  Truths,  whereby  the  World  became 
acquainted  with  the  Knowledge  of  the  Christian 
Religion. 

We  are  further  told,  that  for  his  Humihty  and 


APPENDIX.  165 

Obedience,  God  hath  highly  exalted  him  [our  Lord 
Jesus  Christ]  and  given  him  a  Name  above  every 
Name ;  that  he  will  come  at  the  End  of  the  World, 
and  the  holy  Angels  v^^ith  him  5  that  he  will  judge 
the  World  in  Righteousness ;  and  give  to  every 
Man  according  to  his  Works ;  that  having  subdued 
all  his  Enemies  and  put  all  under  his  Feet,  he 
will  give  up  the  Kingdom  to  the  Father,  that  God 
may  be  all  in  all. 

Now  I  could  wish  that  every  Christian  would  se- 
riously consider  every  Item  contained  in  this  very 
imperfect  Summary  of  the  History  of  our  Lord,  and 
if  he  sincerely  believes  them,  as  I  believe  every 
Christian  must,  by  far  the  greatest  part  of  tliem  ; 
then  I  would  ask  such  a  one  whether  he  can  be- 
lieve our  Lord  to  have  been  no  more  than  a  mere 
Man  ?  Can  such  a  one  believe  him  to  be  the  one 
eternal,  self-existent,  uncreated  God  ? 


Of  the  Unity  of  the  great  Self-Existent 
Uncreated  God;    the  Parent  of  the 
Universe. 
When  any  Doctrine  is  plainly  and  explicitly  de- 
clared in  the  sacred  Scriptures,  it  ought  undoubt- 
edly to  be  received  and  believed,  and  no  Doctrine 


166  APPENDIX. 

contradictory  to,  or  irrcconcileable  with,  such  plain 
Declaration,  ought  to  he  admitted  on  any  Pretence 
whatever;  for  certainly  we  must  not  make  the 
Scripture  inconsistent  with  itself.  This  is  a  Con- 
sideration of  the  highest  Importance  in  the  Inter- 
pretation of  the  sacred  Writings.  Now  there  are 
some  Parts  of  Scripture  that  at  first  Glance,  do  ap- 
pear to  be  contradictory.  Thus,  for  Example ;  it 
seems  to  be  the  plain  Doctrine  of  the  New  Testa- 
ment, that  one  Design  of  the  Gospel  was  to  proclaim 
and  produce  Peace,  and  it  is  evident  that  all  its 
Precepts  and  Doctrines  have  this  Tendency ;  and 
probably  will,  in  a  future  State,  produce  this  Ef- 
fect. Yet  our  Lord  tells  us  expressly,  that  "  he 
came  not  to  bring  Peace,  but  a  Sword,  to  set  the 
Son  against  the  Father,"  and  to  disturb  the  Peace 
of  Families.  These  Words  of  our  Saviour,  then, 
must  not  be  construed  literally,  but  in  some  such 
Way  as  this.  That  although  his  Preaching  had  the 
Tendency  to  produce  Harmony  and  Happiness,  yet 
that,  in  Fact,  the  first  Effects  of  it  would  (through 
the  Perverseness  of  the  World,)  be  to  produce  Di- 
visions and  Contentions  in  Families,  &c.  If  then 
we  are  expressly  and  repeatedly  informed  in  the 
sacred  Scriptures  that  God  is  One,  that  there  is 
none  like  Him,  that  He  is  God  alone,  that  His  Glory 
will  He  not  give  to  another,  &c.,  all  which  Expres- 
sions denote  Unity  [or  Oneness],  in  Terms  as 
strong  and  as  explicit  as  Language  admits,  it  fol- 


APPENDIX.  167 

lows,  by  unavoidable  Consequence,  that  any  Doc- 
trine contrary  to  it  must  be  erroneous,  and  a  Per- 
version of  Scripture ;  and  that  if  tliere  be  any  Texts 
that  seem  to  militate  with  this  fundamental  Doctrine 
of  the  Unity  of  the  Deity,  we  may  be  assured  that 
such  Text  must  not  be  construed  in  its  literal  Sense 
but  in  some  such  Way  as  to  leave  the  Doctrine  of 
the  Unity  in  full  Force.  Otherwise  we  make  the 
Scripture  contradict  itself;  and  we  may  as  well  say 
that  it  is  the  Doctrine  of  the  Gospel,  that  Jesus 
Christ  came  into  the  World  to  promote  Family 
Quarrels,  and  destroy  the  Peace  and  Happiness  of 
the  World,  as  that  the  Scriptures  teach  us  that  the 
Deity  consists  of  three  Persons  instead  of  one. 
For  we  may  safely  affirm,  that  there  is  not  one  Text 
in  the  Bible,  which  so  flatly  contradicts  the  Doc- 
trine of  the  Unity  of  the  Deity,  as  the  Words  of  our 
Saviour  do  the  peaceable  Tendency  of  the  Gos- 
pel ;  for  certainly  we  are  nowhere  told  in  the  Bible 
that  there  are  three  Persons  in  the  Godhead,  but 
we  cite  more  than  fifty,  perhaps  near  a  hundred 
Texts,  wherein  God  is  called  one. 

But  Trinitarians  say  they  do  believe  that  there  is 
but  one  God,  but  they  differ  from  Unitarians  in  this, 
that  they  believe  the  Deity  consists  of  three  Per- 
sons, the  Father,  Son,  and  Holy  Spirit,  and  that 
these  Persons  are  One,  and  equal  in  Power  and 
Glory. 

This  Doctrine  of  the  Trinity  must  then  be  an  In- 


168  APPENDIX. 

ference  from  some  Texts,  misunderstood  or  miscon- 
strued ;  or  the  Scripture  must  be  acknowledged  to 
contradict  itself;  and  which  of  the  two  will  any 
Christian  suppose  to  be  most  probable? 

We  may  observe  further,  that  our  Lord  taught 
his  Disciples,  when  they  prayed,  to  say  our  Father  ; 
and  all  the  Addresses  to  the  Deity  which  we  meet 
with  in  the  Bible,  are  made  in  the  singular  Number ; 
Thou  !  or  O  Thou  !  is  the  Expression,  the  Plural 
never.  And  the  Trinitarians  themselves  universal- 
ly (I  believe)  use  the  same  language  ;  but  with 
what  propriety,  if  they  believe  the  Object  they  wor- 
ship to  be  three  distinct  Persons,  does  not  appear 
The  phrase,  O  Ye  !  in  a  solemn  Address  to  the 
Deity,  would  shock  the  stoutest  Trinitarian.  He 
would  reject  it  with  Abhorrence. 


First.  I  do  not  believe  it,  (the  Doctrine  of  the 
Trinity)  because  I  think  it  is  not  a  Doctrine  plainly 
revealed  in  the  Bible.  On  the  contrary,  I  believe 
there  are  several  Texts  in  direct  Opposition  to  it. 

Secondly.  I  do  not  believe  it,  because  to  my 
Apprehension  it  is  a  plain  Contradiction  ;  and  it  is 
not  in  our  Power  to  believe  directly  opposite  Asser- 
tions.    Nor, 

Thirdly,  does  it  appear  to  me  in  the  least  Degree 
probable  that  any  Person  who  had  never  heard  any 
Mention  made  of  the  word  Trinity,  would  have  the 


APPENDIX .  169 

slightest  Idea  of  a  Trinity  in  the  Deity  suggested 
to  his  Mind  upon  an  attentive  Perusal  of  the  New 
Testament. 


One  of  the  shortest  and  most  unobjectionable  Ar- 
guments against  the  Trinitarian  Doctrine,  may  be 
taken  from  the  Words  of  our  Saviour  himself  He 
declares  in  the  most  direct  Terms,  and  insists  re- 
peatedly and  peremptorily  upon  it,  that  he  came 
not  of  himself,  but  was  sent  by  the  Father ;  that  he 
could  work  no  Miracles  of  himself;  that  his  Father 
did  the  Works  ;  that  all  Power  was  given  him  by  the 
Father ;  and  that  of  himself  he  could  do  Nothing. 

By  these  Words  then  he  disclaims  all  Preten- 
sions to  Omnipotence.  All  his  Power  is  derived^ 
Can  a  derived  Power  be  a  Supreme  Power  ? 

Again ;  the  Trinitarian  Doctrine  asserts  an 
Equality  in  the  three  Persons  which  form  the  Trin- 
ity, of  which  our  Lord  is  the  second  Person. 

Now  our  Lord  tells  us  expressly,  "  The  Father  is 
greater  than  I."  Can  he  then  be  one  of  the  Three 
that  form  the  Trinity,  in  which  all  are  equal? 

If  then  our  Lord  be  neither  almighty,  nor  equal 
to  the  Father,  how  can  he  be  the  Supreme  God? 

Now  to  draw  the  Corollaries  from  the  foregoing 
may  be  invidious,  and  even  shocking ;  yet  I  think  it 

does  follow  that  the  Trinitarians  believe  a  Point  of 

22 


170  APPENDIX. 

Doctrine  in   direct    Contradiction  to    the    express 
Words  of  our  Lord  Jesus  Christ ! 


I  think  it  must  be  conceded  on  all  Hands^  that 
every  Doctrine  that  is  clearly,  plainly,  and  express- 
ly revealed  in  the  Scriptures,  must  and  ought  to  be 
believed  by  all  who  believe  the  Scriptures  to  be  a 
divine  Revelation. 

Now  it  appears  to  me,  that  there  is  no  Doctrine 
more  clearly  and  expressly  delivered  in  the  Scrip- 
tures, than  the  Unity  of  God  ;  (i.  e.  the  supreme, 
unoriginated,  self- existent  God,  for  there  are  many 
who  are  called  Gods)  ;  that  is,  that  God  is  in  the 
strictest  Sense  One  intelligent  Being,  possessed  of 
every  possible  Excellence  and  Perfection  in  an 
infinite  Degree,  to  whose  Felicity  Nothing  can  be 
added,  and  from  which  Nothing  can  be  subtracted. 

This  Doctrine  of  the  Unity  of  the  Deity  is  not 
only  fully  and  expressly  revealed  in  the  Scriptures, 
but  is  most  agreeable  to  that  Reason  which  God 
has  given  us  ;  for  it  teaches  us,  that  there  must,  of 
Necessity,  be  a  God,  the  Creator  of  all  Things,  but, 
by  no  Means,  that  there  is  any  Necessity  for  more 
than  one  Creator. 

Trinitarians  appear  to  me  to  hold  the  Belief  that 
the  Functions  and  Actions  of  the  Deity  are  exer- 
cised and  administered  by  three  several  coequal, 
coetaneous  intelligent  Beings  or  Persons,  and  that 
these  three  Persons  make  or  are  one  God. 


APPENDIX.  171 

Now  this  Proposition  is  so  incompatible  with,  and 
so  contradictory  to,  the  express  Declaration  That 
God  is  One^  that  we  might  naturally  suppose  there 
were  some  express  Declarations  in  the  Scriptures, 
upon  which  this  Dogma  was  founded.  Let  us  then 
search  the  Scriptures,  and  what  Proofs  do  they 
afford  us,  to  establish  this  Doctrine  ?  Is  it  any 
where  said  in  express  Terms  (for  no  other  can 
be  admitted  against  express  Terms)  that  Jesus 
Christ  is  God,  in  the  Sense  we  are  speaking 
of,  that  is,  that  he  is  the  unoriginated,  self- 
existent  God  ?  It  is  freely  admitted  that  he  is 
sometimes  called  God,  and  so  are  many  others  who 
were  mere  Men.  But  is  he  any  where  spoken  of  as 
self-existent  ?  Some  Trinitarians  say,  he  proceed- 
ed from  the  Father,  by  an  eternal  generation.  But 
is  not  that  Assertion  directly  contrary  to  and  de- 
structive of  the  Idea  of  Unorigination  ?  (For  from 
whom  did  the  Father  proceed  ?)  And  if  the  Father 
be  an  unoriginated,  self-existent  Being,  and  Jesus 
Christ  the  Son  proceeded  from  the  Father,  whether 
in  Time  or  Eternity,  does  it  not  necessarily  follow- 
that  the  son  was  not  self-existent,  and  that  the 
Person  proceeding  cannot  be  coetaneous  and  coe- 
qual with  him  from  whom  he  proceeded  ?  Can  a 
Son  be  coetaneous  or  coeval  with  his  Father  ? 

The  Doctrine  of  the  Trinity  appears  to  me  to  be 
a  Doctrine  of  Inference  ;  for  we  are  nowhere  told 
in  the  Scriptures  that  God  consists  of  three  Persons, 


112  APPENDIX. 

or  that  Jesus  Christ  is  the  unoriginated  God,  and 
still  less  that  the  Holy-Ghost  is  God.  But  the 
Doctrine  seems  to  have  taken  its  Rise  (partly  at  least) 
from  Texts  (in  my  Apprehension)  ill-understood,  or 
ill-interpreted,  from  whence  certain  Divines  have 
inferred  that  there  are  three  Persons  in  the  God- 
head, and  that  these  three  are  one. 

Now  can  it  be  consistent  with  the  Rule  of  Faith, 
to  admit  a  Doctrine  of  Inference  in  direct  Opposition 
to  a  Doctrine  declared  in  express  Terms  ?  If  then 
there  are  any  Texts  which  seem  to  have  a  Bearing 
opposite  to  express  Declarations,  they  ought  to  be 
so  construed  as  not  to  contradict  that  great  funda- 
mental Truth  of  all  natural  and  revealed  Religion, 
That  God  is  One^  which  is  so  directly  expressed.* 

That  three  Persons  can  be  one  Person,  is  directly 
contrary  to  Reason,  and  we  are  more  certain  of 
this  Truth,  than  we  can  possibly  be  that  the  Scrip- 
tures are  a  Revelation  from  God.  For  we  cannot 
by  any  Effort  of  our  Minds  conceive  an  Equality 
between  three  and  one,  but,  most  certainly,  we  can 
conceive  that  the  Scriptures  are  not  a  divine  Reve- 
lation, as  we  see  Infidels,  in  Fact,  do. 

Now  h  is  certain  that  we  ought  not  to  admit  a 
Docrine  of  Inference^  that  is  above  Reason,  any 
more  than  a  Doctrine  that  is  directly  contrary  to 

*  After  an  attentive  Search,  I  have  not  found  in  the  New  Testament  that 
our  Lord  Jesus  Christ  is  called  eternal.  He  is  frequently  called  by  certain 
Writers,  indeed,  the  "  eternal  son  of  God."  But  as  they  suppose  him  to  be 
the  second  Person  in  the  Trinity,  they  hence  infer  his  Eternity.  Has  not, 
then,  the  epithet  eternal,  as  applied  to  our  Lord,  its  origin  in  an  Inference 
from  an  Inference  .•• 


APPENDIX.  Its- 

Reason  ;  for  what  is  an  Inference  but  a  Deduc- 
tion by  Reasoning  from  Premises.  To  assert  then 
that  a  Doctrine,  founded  upon  Reasoning  from 
Premises,  is  a  Doctrine  above  Reason,  is  absurd. 

When  our  Saviour  prayed  the  Father  that  "  this 
Cup  might  pass  from  him,  nevertheless  not  my 
Will  but  Thine  be  done,"  does  not  he  acknowledge 
a  Will  distinct  from  that  of  his  Father,  and  not 
only  a  Will  distinct  from  that  of  his  Father,  but  a 
Will  opposite  to  that  of  his  Father,  though  perfectly 
resigned  to  it  ? 

Now  can  there  be  two  distinct  Wills  in  the  Dei- 
ty ?  Nay,  can  there  be  two  opposite  Wills  ? 


The  Truths  of  natural  Religion  seem  capable  of 
strict  Demonstration,  if  once  the  Being  of  a  God  is- 
admitted ;  therefore  if  any  Position  claiming  to  be 
derived  from  Revelation,  plainly  contradicts  a  Truth 
of  natural  Religion,  that  Position  ought  not  to  be 
received  as  authentic,  because  the  Evidence  that  it 
is  revealed,  does  not  admit  of  Demonstration.  For 
Instance,  it  seems  demonstrable,  that  the  great  self- 
originated,  self- existent  Being,  the  great  first  Cause 
of  all  Things,  whom  we  call  God,  must  be  abso- 
lutely perfect,  without  the  least  possible  Deficiency, 
infinitely  perfect.  lie  must  then  be  incapable  of 
suffering  Pain,  Sorrow,  or  Death.  Now  it  is 
asserted  to  be  a  Position  of  revealed  Religion,  that 


174  APPENDIX. 

this  great,  absolutely  perfect  Being,  condescended 
in  the  Person  of  our  Lord  and  Saviour  Jesus  Christ 
to  suffer  Pain,  Sorrow  and  Death.  Here  then  is  a 
Position  plainly  contradicting  the  Dictates  of  natural 
Religion. 

The  Consequence  from  the  foregoing,  seems  evi- 
dently to  be  this,  that  the  Position  is  not  to  be  ad- 
mitted as  a  Doctrine  of  Revelation,  (for  every  Thing 
really  revealed,  must  be  true,  as  it  comes  from  a 
Being  who  cannot  err  or  deceive.)  The  Assertors 
of  this  Doctrine  must  have  mistaken  or  misunder- 
stood the  Sense  of  those  Passages  in  the  Bible, 
which  they  imagine  teach  the  Doctrine  of  the  Deity 
of  our  Saviour,  in  any  such  Manner,  as  is  clearly 
contradictory  to  the  Doctrine  of  natural  Religion 
abovementioned.  By  some,  this  Consequence  is 
attempted  to  be  evaded,  by  asserting  that  it  is  only 
the  human  Nature  of  our  Saviour  that  suffered  ;  but 
this,  to  my  Thinking,  throws  us  into  downright  So- 
cinianism.  For  if  the  Man  Christ  Jesus  only  suf- 
fered, or  if  his  human  Nature  only  suffered,  then  he 
as  Man,  made  that  Atonement  for  the  Sins  of  the 
World,  which  those  who  hold  his  Divinity  do  assert 
he  has  done ;  but  what  at  the  same  Time,  they  hold 
that  Nothing  less  than  Deity  could  do. 


When   I  reflect   upon  the  Question  of  late*^  so 

*  This  paper  is  dated  August  25, 1819.      The  Author  had  then  reached 
the  92d  year  of  hio  age.  Ed. 


APPENDIX.  175 

much  agitated  among  us,  respecting  the  Trinity, 
and  the  Person  of  our  Lord  Jesus  Christ,  I  cannot 
for  a  Moment  admit  that  [he]  the  Lord  Jesus  Christ 
is  the  self-existent,  uncreated  Being,  the  great  Au- 
thor of  all  Things.  I  believe  that  he  is  the  Son  of 
God  ;  that  he  is  the  first  born  of  every  Creature  ;  that 
he  is  the  Beginning  of  the  Creation  of  God  ;  that  he 
is  the  Brightness  of  his  Father's  Glory,  and  the  ex- 
press Image  of  His  Person  5  that  he  is  the  Image 
of  the  invisible  God;  that  by  him  and  for  him  God 
made  the  World  ;  that  in  the  Fulness  of  Time,  being 
sent  by  the  Father,  he  took  upon  himself  the  hu- 
man Nature,  and  that  he  became  obedient  unto  the 
Death  of  the  Cross.  I  believe  that  it  is  impossible 
for  the  Supreme  God  to  suffer  Pain, ;  that  He  is 
essentially  happy;  and  that  He  needs  no  other 
Being  or  Person  to  make  him  so ;  and  that  no  other 
Person  or  Being  can  be  equal  to  Him ;  that  He  is 
One  in  the  strictest  sense ;  that  the  Scripture  no- 
where gives  us  the  least  Reason  to  suppose  that 
more  than  one  Person  executes  the  Office  of  the  Su- 
preme God.^ 

*  *  *  *  *  *      • 

The  Doctrine  of  the  Trinity  is  of  so  great  Impor- 
tance, that  we  may  naturally  suppose  that  we  should 
find  it  declared  in  the  plainest  and  fullest    Man- 


*Inthe  original  Manuscript  the  above  position  is  illustrated  by  various  quo- 
tations from  the  Scriptures,  But  as  the  line  of  argument  does  not  differ 
materially  from  that  pursued  in  the  foregoing  extracts,  these  texts  are 
here  omitted.  Ed. 


1 7G  APPENDIX. 

ner,  in  the  sacred  Pages,  at  least  so  clearly 
that  all  honest  plain  Enquirers  would  be  able  to 
satisfy  themselves  of  its  Truth.  Whereas  there  is 
no  Doctrine  which  has  so  divided  the  christian 
Church,  or  been  so  much  litigated ;  and  this  Con- 
sideration is  sufficient  to  demonstrate  that  it  is  not 
an  obvious  Doctrine.  And  may  we  not  say  with 
perfect  Safety,  that  a  Doctrine  so  much  disputed, 
and  about  which  scarcely  any  two  of  the  Interpre- 
ters who  have  endeavoured  to  illustrate  and  confirm 
it,  have  agreed,  in  every  Particular,  in  their  Ideas 
concerning  it, — can  it  be  possible,  I  ask,  that  such  a 
Doctrine  can  be  a  fundamental  Truth  of  that  Gos- 
pel, one  of  whose  Characteristics  is  that  it  has 
brought  Life  and   Immortality  to  Light  1 


On    degrees    of    future    Rewards    and 
Punishment. 

Reason,  or  natural  Religion  suggests  to  us  that 
the  righteous  moral  Governour  of  the  World  will, 
at  some  future  Period,  give  to  every  rational  Crea- 
ture an  adequate  Retribution  5  or,  "  that  He  will 
reward  every  one  according  to  his  Works."  And 
Revelation  confirms  this  Suggestion  of  Nature  in  the 
fullest  and  most  impressive  Manner.  Now  the 
Character  of  Individuals  appears  to  be  various  in  an 


APPENDIX.  171 

infinite,  or  at  least,  in  an  indefinite  Degree,  from 
the  highest  possible  Virtue,  to  the  very  lowest  mor- 
al Depravity.  But  infinite  Wisdom  will  no  doubt 
adapt  the  Reward  to  every  Character  in  exact 
Proportion  to  its  Desert.  And  our  Saviour  has 
given  his  Promise  to  his  Disciples,  that  in  his 
Father's  House  are  many  Mansions,  and  he  goes  to 
prepare  a  Place  for  them,  and  that  he  will  come 
again  and  will  receive  them  to  himself,  that  where 
he  is  there  they  shall  be  also.  This  Promise  is 
made  to  his  faithful  Followers,  and  doubtless  im- 
plies that  higher  Degrees  of  Virtue  will  receive 
higher  Rewards.  Does  it  not  then  seem  to  follow, 
by  Parity  of  Reason,  that  lower  Degrees  of  Vice 
will  receive  severer  Punishment?  And  does  not 
the  same  Kind  of  Reasoning  lead  us  to  infer  that 
there  may  be  certain  Characters  amid  this  immense 
Variety,  which  do  not  deserve  either  the  Rewards  of 
Heaven,  or  the  Punishments  of  Hell?  If  this  be 
the  Case,  may  we  not  be  allowed  to  suppose  that 
our  righteous  and  beneficent  Judge  has  prepared  a 
Situation  for  such,  in  which,  though  they  should 
not  inherit  that  Bliss  which  is  promised  to  the  Just, 
they  shall  nevertheless  be  exempt  from  those  Pains 
and  Miseries  which  await  the  abandoned  Sinner. 


23 


178  APPENDIX. 

Ow   THE  Duration    of    the  present  World. 
It  is  a  Matter  of  Speculation,  how  long  it  is  prob- 
able that  this  World  (this  Globe)  which  we  inhabit, 
will  continue  in  Being,  or  how  long  the  present  State 
of  Things,  and  the  present  Course  of  Nature,  will 
exist.      There  is  no  Analogy  to  which  we  can  refer, 
upon  which  to  found  the  slightest  Conjecture,  (and 
so  far  as  I  am  acquainted  with  it,)   Revelation  af- 
fords us  no  Clue.     Many,  upon  the  occurrence  of 
any  extraordinary  Phenomenon  in  the  Atmosphere, 
or  of  any  violent  Convulsion  of  the  Earth,  are  apt  to 
cry  out  that  the  World  is  coming  to  an  End.     But 
it  seems  absurd  to  suppose  that  this  Globe,  this  gor- 
geous Fabrick,  this  magnificent  Apparatus,   which, 
though  it  is  supposed  to  have  subsisted  already  about 
six  thousand  Years,  it  is  not  yet  furnished  with  per- 
haps above  one  fourth,  or  probably  one  fifth  Part  of 
the  Inhabitants  it  is  capable  of  supporting,  is  soon  to 
reach    its  termination.      And    this  conclusion    is 
strengthened,  when  we  consider  further,  that  the  six 
thousand  Years  past  have  not  been  sufficient  to  give 
that  Scope  for  the  Improvement  of  its  rational  In- 
habitants, for  whose  Sake,  principally,  it  is  presu- 
med this  Globe  was  formed.     And  when  we  reflect, 
also,  on  the  slow  Progress  of  the  Arts  and  Sciences ; 
the  gradual  Development  of  the  human  Mind ;    and 
the  prodigious   Enlargement  and  Improvement  of 
which  it  is  susceptible  ;  and  the  small  Progress  the 
Christian  Religion  has  made  in  the  World,  and  in 


APPENDIX.  179 

producing  that  Happiness  which  it  is  evidently  cal- 
culated to  do ;  does  it  seem  to  be  consistent  with  the 
divine  Wisdom,  that  a  Period  should  be  put  to  the 
Existence  of  such  a  World  as  this,  before  it  has  pro- 
duced all  the  good  Effect  it  was  capable  of,  before 
it  has  exemplified  half  the  Wisdom  and  Beneficence 
of  the  Creator,  or  Half  the  Perfection  of  those  ra- 
tional Creatures,  on  whose  Account  it  is  supposed 
to  have  been  created? 

If  we  have  Recourse  to  Revelation  to  aid  our 
Conjectures,  we  are  told  by  St.  John  that  there  will 
be  a  Millenium,  a  Period  of  a  thousand  Years  of 
Happiness,  wherein  Christ  shall  reign  on  Earth. 
Now  as  Expositors,  in  tlieir  Comments  on  these 
Prophecies,  are  agreed  that  a  Day  stands  for  a 
Year  in  all  other  Parts  of  this  Book,  why  need  we 
hesitate  to  explain  this  particular  Part  of  it  in  the 
same  Latitude,  and  instead  of  one  thousand  Years, 
to  suppose  three  hundred  and  sixty  thousand 
Years  are  intended.  If  this  Interpretation  be  ad- 
mitted, (and  I  cannot  perceive  any  Reason  why  it 
may  not)  there  is  a  Probability  that  this  Globe  may 
subsist  at  least  four  hundred  thousand  Years  longer. 
It  is  true  that  every  Work  of  Art  appears  to  be 
perishable. 

"  Marble  walls,  and  Towers  of  Brass, 
"  In  Time's  rude  March  he  levels  low." 

But  this  does  not  in  any  Instance  appear  to  be 
the  Effect  of  Time  upon  any  of  the  Works  of  God  ; 


180  APPENDIX. 

and  we  have  no  evidence  that  in  the  six  thousand 
Years  past  any  Clianges  have  occurred  in  that  Sys- 
tem of  the  World  which  we  inhabit,  any  Indications 
of  Decay,  any  thing  that  looks  like  Old  Age,  or 
wearing  out,  and  we  know  that  with  the  Deity  one 
Day  is  as  a  thousand  Years,  and  a  thousand  Years 
as  one  Day. 


PRAYERS. 

O  Thou  great  Source  of  all  Wisdom  and  Know- 
ledge, Grant  me  to  know  thy  Will.  Teach  me  to 
understand  the  Scriptures  5  and  as  there  are  various 
and  ever  contradictory  Opinions  concerning  them, 
entertained  by  Men  of  equal  Piety  and  Learning, 
so  that  my  Mind  is  greatly  perplexed  and  confused 
by  their  different  and  irreconcilable  Reasonings  ; 
teach  me,  I  do  most  humbly  beseech  Thee,  to  form 
just  Ideas  of  thy  divine  Character  and  Attributes, 
and  the  Administration  of  thy  divine  Government, 
especially  in  all  Things  that  relate  to  the  Redemp- 
tion of  a  sinful  World,  by  the  Mission  of  thy  be- 
loved Son,  our  Lord  Jesus  Christ,  as  far  as  such 
Ideas  are  necessary  to  direct  me  in  my  Christian 
Walk.  And  may  no  Prejudices  or  preconceived 
Opinions,  have  any  undue  Influence  over  me,  or  ob- 
struct my  Attention  to  any  proper  Evidence ;    but 


/ 


APPENDIX.  181 

enable  me  by  the  Assistance  of  thy  divme  Spirit, 
to  learn  perfectly  what  I  ought  to  believe  and  prac- 
tise, in  Order  to  my  eternal  Salvation.  Teach  me 
thy  Will,  and  enable  me  to  do  it.  And  may  it  be 
done  on  Earth,  ^s  it  is  in  Heaven. 


And  O  most  Gracious  God,  be  pleased  to  grant 
me  all  such  Aids  of  thy  Holy  Spirit  as  may  enable 
me  to  conquer  every  vicious  Inclination,  to  subdue 
every  evil  and  inordinate  Desire,  and  to  discern 
and  know  thy  Holy  Will,  so  far  as  that  Knowledge 
is  necessary  to  the  right  Performance  of  my  Duty, 
and  my  Improvement  in  Piety  and  Virtue.  May  I 
never  be  led  astray  by  any  fjilse  Bias  or  Prejudice. 
Give  me  a  right  Understanding  of  the  Holy  Scrip- 
tures, and  grant  that  having  learnt  thy  Will,  I  may 
be  assisted  and  enabled  faithfully  and  punctually 
to  perform  it,  notwithstanding  any  Temptation  with 
which  I  may  be  assaulted.  And  may  I,  as  far  as  I 
am  able,  endeavour  to  imitate  Thee  in  all  thy 
moral  Perfections,  knowing  that  to  resemble  Thee, 
is  the  highest  Attainment  of  which  my  Nature  is 
capable,  and  must  eventually  prove  my  greatest 
Happiness  under  a  Government  of  perfect  Recti- 
tude. 


182  APPENDIX. 

Composed  in  April,  1817 — Aged  88. 
I  thank  Thee,  O  heavenly  Father,  for  the  Contin- 
uance of  my  Life  to  such  an  old  Age,  and  although 
my  Faculties  are  impaired,  my  Hearing  dull,  my 
Memory,  my  Strength,  my  Dexterity,  and  my  Fac- 
ulties fall  far  short  of  what  they  once  were ;  that 
yet  I  have  great  Reason  to  bless  Thee,  that  I  suffer 
so  little  Pain,  that  I  have  still  a  Capacity  for  so  ma- 
ny Enjoyments,  still  have  the  Ability  of  making 
some  Improvement  in  Piety  and  Virtue,  and  doing 
some  Good  in  the  World.  O  my  most  bountiful 
Benefactor,  be  graciously  pleased  to  enable  me  to 
improve  every  Moment  of  the  short  Remainder  of 
the  Time  which  Thou  art  allotting  me,  to  these  im- 
portant Purposes;  and  grant,  if  it  be  thy  holy 
Will,  that  my  Usefulness  may  be  continued  in  some 
Degree,  whilst  Thou  shalt  continue  me  in  this  Life, 
that  I  may  not  be  a  Burden  upon  Society,  and  a 
Cumberer  of  the  Ground.  But  not  my  Will,  but 
thine,  be  done. 


Composed  in  January,  1827,  in  the  99th  Year  of  his  Age. 
O  most  gracious  God,  thou  hast  seen  fit,  in  thy 
Providence,  to  take  away  from  one  of  the  Families 
most  nearly  connected  with  us,  a  dearly  beloved 
Child.*      Grant,  O  heavenly  Father,  that  the  be- 

*  A  granddaught«r. 


APPENDIX.  183 

reaved  Parents,  and  all  of  us,  may  be  duly  affected 
with  this  Visitation,  may  we  not  despise  thy  chas- 
tening Hand,  nor  faint  now  we  are  rebuked  of  Thee. 
May  we  remember  it  is  an  Act  of  thy  divine  Will, 
which  is  always  wisest  and  best ;  and  may  we  sub- 
mit to  it  as  to  the  fatherly  Correction  of  a  kind  and 
tender  Parent,  who  afflictest  not  willingly,  nor  griev- 
est  the  Children  of  Men,  but  for  our  Good;  that  we 
may  improve  in  Piety  and  Virtue ;  that  we  may  be 
led  by  the  transitory  Nature  of  our  dearest  Enjoy- 
ments, to  set  looser  from  this  vain  World,  and  to 
place  our  hopes  of  Happiness  upon  more  durable 
Objects  than  this  World  affords;  always  remem- 
bering that  our  Afflictions,  if  duly  improved,    will 
work  out  for  us  a  far  more  exceeding  and  an  eternal 
Weight  of  Glory. 


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